*%-*• )*t *~4 4l 



*■ 






* 



tf$t 



THEOLOGICAL COLLOQUIES; 



OR, 



A COMPENDIUM OF CHRISTIAN DIVINITY, 



SPECULATIVE AND PRACTICAL, 



FOUNDED ON SCRIPTURE AND REASON. 



DESIGNED TO AID HEADS OF FAMILIES, YOUNG MEN ABOUT TO ENTER THE MINISTRY; 



AND THE YOUTH OF BOTH SEXES, 



IN THEIR EFFORTS TO OBTAIN AND COMMUNICATE A KNOWLEDGE OF TRUE PIETY. 



v 7 
BY THOMAS C. THORNTON, 

tt 

OF DUMFRIES, VIRGINIA. 



Noet a} Xeycy Scori yap aot b K.vpioor cvviaiv ev iraa. 

CONSIDER WHAT I SAY; AND THE LORD GIVE THEE UNDERSTANDING IN ALL THINGS. 

, ., -^ 2 Tim. it. 



BALTIMORE: 
LEWIS & COLEMAN, 258 MARKET STREE1 









Entered, according to the Act of Congress, in the year one thousand eight hundred and thirty, 
seven, by Thomas C. Thornton, in the Clerk's Office of the District Court of Maryland. 



istt 



JOHN D. TOY, PRINTER. 



V 
o 



TO THE 

REV. BEVERLY WAUGH, 

ONE OF THE BISHOPS OF THE METHODIST EPISCOPAL CHURCH, 
IN THE UNITED STATES OF AMERICA, 

This work is inscribed, with that respect, which has long been 
entertained for him, personally, as a fellow labourer in the gospel 
of Christ, and for that office which he fills, as a Christian Evan- 
gelist, whose life is devoted to the dissemination of religious know- 
ledge, into the treasury of which, I would cast my mite. 

THE AUTHOR. 
Baltimore, August 1, 1837. 



ADDRESS TO THE READER. 



The Author deems it his duty, to call the attention of the reader, to a few 
particulars, before he shall enter upon the perusal of the following work. 

The Bible being the gift of God to the world, may be considered as the 
common property of every man, and that system of theology which it 
teaches, ought not only to be studied, but practised by all, for with this are 
connected the interest and happiness of the whole human family. Long 
since has this truth been admitted, by the good and the learned. 

'Theology,' says a learned philosopher, 'is a science incomparably above 
all the rest.' 'It is the comprehension of all other knowledge, directed to its 
true end,' 'that noble study which is every man's duty, and every one that 
can be called a rational creature is capable of.' 'This is that science, which 
would truly enlarge men's minds, were it studied or permitted to be studied 
every where, and with that freedom, and love of truth and charity, which it 
teaches.' 1 

'To study the Scriptures and facilitate that study in those whom nature 
has made weak, or education left ignorant, or indispensable cares detained 
from the regular processes of inquiry' is represented as the duty of every 
man by another renowned Essayist of the last century. 2 

It is gratifying to believe, that there are now living the equals of these 
great men, who, not only entertain the same views, but have become the 
instruments of connecting a knowledge of the Sacred Writings, with other 
valuable departments of science. 'The Bible,' says a talented writer of 
our own age, whose works command the profound respect of all who 
peruse them, 'affords the only authentic history of the origin, and multipli- 
cation of mankind, and by exhibiting the actual manner, in which society 
was generated, and communities were formed, oiTcrs the best theory of the 
social compact) a point on which there has been great misconception.' 
Having shown that the principles of morality, which arc prevalent among 
the rudest nations, may be evidently traced to a revelation from the Deity, in 

1 I-ocke. ' IV. Tohn80ii. 



VI ADDRESS TO THE READER. 

a most striking manner, he sets forth the superiority of that system of morals 
taught by the Lord Jesus Christ, over the best that have ever been fabricated 
by men. 'How meagre and lifeless,' says this learned jurist, 'are even the 
'Ethics' of Aristotle, the 'Morals' of Seneca, the 'Memorabilia' of Xenophon, 
or the 'Offices' of Cicero, compared with it.' 'In the morals of the New 
Testament we have the fulness of light, the radiance of divine truth.' 1 

Such is the noble testimony of those, whose learning has numbered them 
with the benefactors of mankind, and whose exalted condition, it must be 
admitted, frees them even from the suspicion, of impure motive. By such the 
Scriptures are commended as alike important and profitable to all. As 
containing a science involving in its knowledge, consequences of eternal 
moment. 

But it may be asked, why has the author presumed to ofTer to the world 
his views on this science ? The answer may be found in the design of this 
work as originally issued, a quotation from which may not be improper. 
'When an individual undertakes to publish a treatise on a subject, on which 
so many excellent things have been written, he is bound by a kind 'of lite- 
rary justice,' to assign some reason for obtruding himself on public notice. 
I have felt the want of a work on Christian Theology, in a form and dress 
adapted to the use of families, and many pious persons have expressed to me, 
a great desire for such a publication. The papers which form the founda- 
tion of this volume were written some years since, for the religious instruc- 
tion of my own household. Enough has been published on theology for the 
study. My object is to bring its every principle under the investigation of 
the young, for their improvement in piety.' These are my reasons. He 
who searches the heart knows, that I have not published, much less written 
this work from mercenary motives. 

Some persons no doubt, will consider it an act of presumption, almost 
unpardonable in me, to set forth a work of the character, which is here pro- 
fessed. Others will of course, look for the commendatory letters of those, 
whose exalted condition, ecclesiastical and literary, has rendered them 
conspicuous in the world. To the former, I have nothing to say, they 
are surely entitled to their opinions. To the latter, I can only repeat what 
was announced in the prospectus for this work. 'It is customary when pro- 
posals are issued, also to issue recommendations. This I shall never do. I 
have simply to say, that friends in whose piety and literary attainments, I 
have the utmost confidence, press its publication. If when submitted for the 
inspection of the world, it shall be found to possess.no merit, I am prepared 
to endure the consequences, and do not wish to involve others in them.' 

> Course of Legal Study by David Hoffman, Jur. Utr. Doct. Gottingen. This is a work 
replete with sound religious principle, and will be found of infinite value in every department of 
learning. 



ADDRESS TO THE READER. Vll 

Perhaps I owe it to myself to add, that as soon as the Printer began to 
issue the sheets, I handed several copies of them over to brethren, of exalted 
standing in the christian ministry, I have not felt at liberty to ask their 
opinions, much less to seek their commendation. 

I have already alluded to the origin of this work, and will further inform 
the reader, that some years since my health so failed, as to justify the opinion 
that I could live but a short time. I felt earnestly anxious to leave, for the 

benefit of my children, then very young, my testimony in favour of the 
christian religion. 

I commenced addressing them a series of letters on divine subjects, gene- 
rally throwing in what I had already written, in the course of my studies, on 
the doctrines and duties of the gospel of Christ. 

When first stationed in this city I was more than ever convinced, that a 
work adapted to the use of the young, which would assist parents, plain 
common sense persons, in obtaining and imparting a knowledge of the chris- 
tian system, would be a valuable acquisition to every family library. On the 
suggestion of one or two friends, I converted my letters into conversations, 
as somewhat calculated to answer such a desirable end. The religious pub- 
lic must judge of their tendency to promote the knowledge and practice of 
true piety, among such. 

In writing the original letters I had the use of a well selected, though small 
library, in the Institution over which, I then presided ; and also those of 
several valued friends, some of whom presented me with books, which I 
shall always esteem an acquisition to my own collection. 1 

In preparing the copy of this work, I have had an opportunity of referring 
to treatises on theology, but lately published. 

To assist the biblical student 1 have generally referred to the authorities ; 
but as there are set forth in the Colloquies, both sides of each subject, I must 
notify the reader, that authors are sometimes referred to, who differ from, as 
well as those who accord in the opinions here advanced. I have not deemed it 
necessary, except on some controverted points, to refer to the chapter, pages, 
or editions ; because, most theological works of any note, have a table of 
contents or index ; and to refer to the chapters, &c. would have encumbered 
my pages unnecessarily. 

Some may criticise the names selected, Aquila, Priscilla, and Apollos. I 
see no reason why these in a colloquial discussion, may not be as appro- 
priately used, as others, of ancient date. My object, in their selection is mani- 

i I feci under obligations here particularly to name the kindness, and that of the large fami- 
lies in all their branches, of John Campbell, Esq. and Col. Samuel Blackwell, formerly attor- 
neys at law, and John Murphy, Fleming Bates, and Jaims M. Smith, Esqra. of Westmoreland 
and Northumberland counties, Virginia. All of whom, except the last named gentleman, have 
gone to the grave. For years I had access to their libraries, and have esteemed U an honour, to 
be permitted to number them and their families, among my kindest friends. 



Viii ADDRESS TO THE READER. 

fest. I wished the reader to have before him, a pious man and his wife, 
employed in instructing a youth, zealously engaged in his inquiries after 
truth. An example alike worthy, the notice of the more experienced, and 
the young. 

I should not feel at liberty to remark on the originals of the Sacred Writ- 
ings, without both the capacity and honesty to investigate them, according to 
the received rules of construction. In almost every instance, I have exa- 
mined the texts, in a Polyglott Bible, comparing the different translations, 
and have never failed closely to consult the various readings of a text, as 
well as the meanings of the words with the assistance of more than one 
Lexicon. As it respects the arrangement, I have followed that, which is 
most generally pursued by Protestant divines, taking up the subjects, and 
points for discussion, chiefly after the plan of Stackhouse, Limborch and 
Dr. Gill. 

From those authors referred to in the work, I have frequently borrowed, 
both ideas and arguments, and from some of them, as Dr. Clarke, Limborch, 
Watson, D wight, Dick, and others, I have often quoted largely. These quo- 
tations I have not marked, because the authors, in almost every instance, are 
referred to. Some of these works are doubtless exceptionable in some parts. 
Some are Calvinistic, others Pelagian, but surely valuable in many respects. 
I think it will be found that I have guarded against these extremes : and 
although the quotations are numerous and large, it will be seen from the very 
face of the page that the work itself is original. Others have broken down 
mountainous difficulties, and it is righteous to declare, that few ideas or argu- 
ments, can now be advanced on theology, that have not been presented by 
other men, in other times. The attentive reader will see the effort that is made 
to render every point plain and easy to be understood. It must be borne in 
mind, that these conversations were written with a view to bring the great 
subject of christian divinity, within the capacity and reach of all. Hence the 
author is sometimes verbose, and many will think, that there is an unneces- 
sary repetition of argument on some points : but it must be remembered the 
Scriptures teach that the young should have 'line upon line, and precept on 
precept.' I have, however, reason to believe, that those who take an interest 
in divine subjects will not think that I am too explicit. Had I been writing 
only for the inspection of the learned, I would have selected a different dress 
for those arguments here presented ; and it must be obvious to all, that it is 
very difficult to bring the rules of composition to bear, on a work written in 
the colloquial style. 

I have always felt it my duty, honestly to declare my sentiments, on all 
points, in christian theology. Since fourteen years of age I have been a 
seeker after truth. I have never been afraid of being proved in error, as to 
my doctrines, for I have ever been as much disposed to renounce an error, 



ADDRESS TO THE READER. IX 

when convinced of it, as I feel now disposed, frankly to sustain, what I believe 
to be the truth. 

Although it will be found in these pages, that I differ on some points, as 
might be naturally expected, with some of my Protestant brethren ; yet am I 
bound to say, that among the various Protestant denominations, I number 
many valuable friends, whose personal kindnesses lay me under many obliga- 
tions, and in whose friendship, I shall ever esteem it an honour to share. 
The question between us is one that regards in most instances, points not 
directly essential to man's salvation. We coincide in fundamentals, and 
agree to differ in non-essentials. 

The question, however, between Protestants and Romanists, is one of 
principle, one of vital interest to the cause of Christ ; because we can never 
substitute their dogmas, for the glorious truths of our holy religion. 

This is not all, it is one of life and death, for if there be a predominance 
of power, growing out of the prevalence of papal principles, it is most evi- 
dent that Protestants must yield, not only their religion, but liberty and lives. 
For popery admits of no association with Protestant Heretics. The author 
has, therefore, felt constrained, amidst the mighty efforts that are making, to 
advance the cause of popery in this country, to expose frankly and firmly, 
the errors of a system, alike hostile, as all history proves, to the march of 
science, piety, and liberty both civil and religious. Under this conviction, I 
have exposed by arguments, founded in reason and Scripture, the fallacy of 
their claims to universal dominion. From the conscientious and considerate 
reader, I expect a decision according to truth. 

Since this work has been in the press, I have been so much indisposed, as 
often to be wholly incapable of correcting a proof sheet, and I had no friend 
on whose time and goodness, I could encroach, for any permanent assistance, 
in so large a work. And although, there are many errors, which, I request, 
the intelligent reader to correct, it is due to the printer to say, that few are 
attributable to him. 

I have appended a course of study, only at the suggestion and special 
request of a few young friends, and have named those works, which it is 
presumed, a youth anxious to acquire knowledge, may procure in his 
vicinity, and these only as a commencement. 

As I am held responsible by that religious denomination, to which I 
belong, for any 'obnoxious matter' that may be published to the world ; I 
expect, that my brethren in the ministry, especially the members of the 
Baltimore Annual Conference, of which I have the honour to be a member, 
will give this work a serious and an impartial perusal. I must, how- 
ever ask, and it will doubtless be granted by them, and I trust, by all 
who read this volume, that they distinguish between what is advanced 
as a doctrine, and what is presented as merely a matter of opinion. If 
2 



X ADDRESS TO THE READER. 

this be done I have nothing to fear, as to the reception of what I have 
written, on any subject, by those, with whom I delight to live, and among 
whom I expect to die. At least, I ask of all, a candid and an impartial hear- 
ing, before that 1 be condemned. I am sure that piety will suggest it to the 
reader, as much easier to find fault, than prepare for public inspection, a work 
of this magnitude. 

THOMAS C. THORNTON. 

Baltimore, August, 1837, 



CONTENTS. 



SACRED WRITINGS. 

Page. 

Colloquy 1. — A desire of information — The occasion of — and the benefit of man, 

the end proposed in these conversations, 13 

Col. 2. — The arrangement, ........... 15 

Col. 3. — Theology, derivation of the word — exposition of the science — practical 

piety its proximate object, 16 

Col. 4. — Faith in the existence of Deity the foundation of piety — proofs of his 

existence — improvement of that doctrine, 17 

Col. 5. — The Sacred Writings constitute the law of piety — the books containing that 

law, 19 

Col. 6. — The authority of the Sacred Writings originates in their truth — their 

authenticity 22 

Col. 7. — The perfection of the Sacred Writings as a rule of piety, ... 27 

Col. 8. — The perspicuity of the Sacred Writings, ....... 30 

Col. 9. — The Sacred Writings were designed for the promiscuous use of all — their 
consequent translation and exposition, 34 

Col. 10. — The exposition of the Sacred Writings, notwithstanding their seeming 
obscurity, the right of all ; and there is no visible arbiter in matters of faith and 
conscience, ............. 36 

Col. 11. — The decrees of Councils, and the writings of the fathers, are no rule or 
standard for the exposition of Scripture, or the decision of controversies concern- 
ing it — the qualifications of those required to expound God's word, . . 39 

DEITY AND HIS WORKS. 

Col. 1. — The names of the Deity, and that nature ascribed to him in the Sacred 

Writings considered — his attributes, 44 

Col. 2. — Unity of the Deity established by Scripture and reason — improvement of 

this doctrine, 47 

Col. 3. — Spirituality of the Deity considered — objections to it answered — application, 49 
Col. 4. — Omnipresence, one of the divine attributes — the evidence of revelation in 

regard to it — its practical vise, 52 

Col. 5. — Eternity of God and its proper use, 53 

Col. 6. — Attributes denominated communicable — Deity considered as a living 

being — some practical inferences deduced from this truth, .... 64 
Cor.. 7. — Deity considered as an intellectual being — the divine understanding — its 

nature, operations, and application for practical purposes, .... 55 



Xll CONTENTS. 

Page. 

Col. 8. — The divine will considered — all that is good, its object — liberty its insepa- 
rable property — its practical use, 59 

Col. 9. — Attributes of the will — love, hatred, anger, as names applied to perfections 

of the Deity considered, 62 

Col. 10. — Attributes of the will continued — desire, hope, joy, with their contraries, 

as attributed to Deity in the Sacred Writings — their practical use, . . 67 

Col. 11. — Attributes of the will continued — moral virtues supposed to exist in the 

divine mind — universal justice of Deity — its application, . , . . . .72 

Col. 12. — Attributes of the will continued — the particular justice of the Deity consi- 
dered— the application thereof for the advancement of piety, ... 77 

Col. 13. — Clemency, patience, and severity, attributes of the divine will explained 

and applied, 80 

Col. 14. — Power, glory, happiness, considered as attributes of the Deity — their prac- 
tical use, „ 82 

Col. 15. — Of Father, Son, and Holy Ghost, the ever blessed and undivided Trinity — 
one-in-three and three-in-one — the Deity whom men are required to worship in 
the Sacred Writings, 85 

Col. 16. — The divine perfections are attributed in the Sacred Writings to our Lord 
Jesus Christ, the second person, who is called the Son of God, and also to the 
Holy Ghost, the third person in the undivided and adorable Trinity, . . 88 

Col. 17.— Works of the Deity — their division into internal and external — and first 
his internal works commonly called decrees — the various expressions by which 
the same thing is signified — the division, order, and attributes of the decrees — 
errors concerning their extent and eternity, 98 

Col. 18. — External works of the Deity — creation in general — of angels, their attri- 
butes, number, and office — Satan and his power to tempt — the six days work, 99 

Col. 19. — The Creation of Man in the image of Deity — the immortality of his soul — 

His understanding and will, 108 

Col. 20. — Divine Providence — its nature and division into general and particular — 

Providence with respect to men — their preservation and government — its use, . 114 

Col. 21. — Divine Providence with respect to sin — before, at, and after its commis- 
sion — Methods of Providence — some objections answered — the use of this 
doctrine, • 122 

REDEMPTION. 

Col. 1. — The nature of Redemption — the misery of man its occasion — the origin 

and extent of that misery, as set forth in the Sacred Writings, . . . 132 

Col. 2. — Redemption continued — effects of Adam's sin on his posterity — in what 

sense it is imputed to them, 139 

Col. 3.— Redemption continued— the covenant with Abraham — the Law of Moses— 
of this law as a covenant — the insufficiency of it for justification — Christ the 
only foundation of hope, evidently set forth in both these covenants, . . 143 

Col. 4. — Redemption continued — Christ's herald or forerunner, John the Baptist — 
the instrument or Redeemer, through whose mediation the redemption of man- 
kind was wrought out by God, 153 

Col. 5. — Redemption continued — Christ its instrument — his offices considered, and 

first that of a prophet — his installation into and his execution of that office, . 163 

Col. 6. — The prophetic office of the Redeemer continued — the confirmation, design, 
and event of his doctrine — some objections answered, 169 



CONTENTS. Xlll 

Page. 
Col. 7. — The Redeemer in his priestly office — his appointment to, and his execution 

of that office, 171 

Col. 8. — Various and conflicting opinions concerning the atonement — those of 

Socinus examined — their fallacy evinced by reason and Scripture, . . 179 

Col. 9. — Diversity of opinions concerning the atonement continued — the Calvinistic 

notion of the same examined, 182 

Col. 10. — The true notion of that atonement, or satisfaction, which the Lord Jesus 

Christ, our high priest, made for sin, as set forth in the Sacred Writings — some 

objections to it answered — the glorious effects of this atonement, . . . 188 
Col. 11. — The Redeemer's office as a king — the reality and extent of his dominion, 198 
Col. 12. — The Redeemer's office as a king continued — the acts and duration of his 

kingdom, as set forth in the Sacred Writings, 203 

Col. 13. — The Lord Jesus Christ in his three offices, of prophet, priest, and king, 

ought to be received as the all-sufficient and only Saviour of men, . . . 212 
Col. 14. — Prophecies which prove that Jesus Christ is the true Messiah, . . 219 
Col. 15. — Prophecies which positively prove that Jesus Christ is the true Messiah, 

considered, 229 

Col. 16. — Some objections to the Messiahship of Jesus considered and answered, 239 

PREDESTINATION. 

Col. 1. — The true nature, foundation, and objects of the divine predestination, as 
set forth in the Sacred Writings — some general objections against its being con- 
ditional considered and answered, 246 

Col. 2. — An examination of the opinions concerning absolute and unconditional 

predestination, 255 

Col. 3. — Absolute and unconditional reprobation disproved by the testimony con- 
tained in the Sacred Writings, in favour of the fact that Christ died for all men — 
absurdities which must be embraced if Christ did not die for all, . . 260 

Col. 4. — The arguments against the universality of the atonement, and an exten- 
sion of the benefits of Christ's death to all men considered, . . . .271 

Col. 5. — The extent of the atonement proved by the willingness of the Deity to 

save all men, . 2S3 

Col. 6. — The perfections of Deity, as revealed in the Scriptures, which display the 

divine goodness, are directly opposed to the doctrine of absolute reprobation, . 2S7 

Col. 7. — An examination of some parts of the Sacred Writings, which have been 

adduced in support of the doctrine of absolute and unconditional predestination, 296 

Col. 8. — An examination of the 9th chapter of Romans, 310 

Col. 9. — An examination of some parts of the Sacred Writings, which are often 

adduced in defence of absolute and unconditional reprobation, . . . 318 

Col. 10.— An examination into the opinion of those who hold an absolute election 
of some persons to eternal life, but reject the notion of an unconditional repro- 
bation, 323 

Col. 11. — The divine vocation, or call of all men to salvation, and its necessity, as 

set forth in the Sacred Writings, 326 

Col. 12. — An inquiry into those divisions which have been made in the divine voca- 
tion, or calling of men, to seek the fivour of God 331 

Cor.. 13. — That the operations of divine grace, which arc necessary to conversion, 
may be resisted in the free exercise of" that liberty granted to men, is clearly set 
forth in the Sacred Writings, 3:)s 



x [ v CONTENTS. 

Page. 
Col. 14.— An examination of the arguments that are generally adduced for the 

irresistible operations of divine grace, . 352 

THE NEW COVENANT. 

Col. 1. The true nature of that covenant which God has made with man, by our 

Lord Jesus Christ— its primary and legitimate rule in which are set forth the 
duties of men— the nature and province of conscience as a subordinate rule of 
action, 3 ^9 

Col. 2. Moral actions, both good and bad considered — good works — sin and its 

various kinds, 384 

Col. 3.— Of obedience in general to to the precepts of our Lord Jesus Christ, . 39S 

Col. 4 — Christian duties — and first of knowledge, one of the intellectual virtues, 401 

Col. 5. The true nature and value of that wisdom or prudence, which, as one of the 

intellectual virtues, is involved in the character and course of every good man, 406 

Col. 6. A Scriptural arrangement of the various parts of a holy life — the virtues of 

the will, particularly repentance, 413 

Col. 7. Virtues of the will continued — faith in our Lord Jesus Christ, the only 

necessary condition of justification — its nature in conjunction with its several 
acts, 423 

Col. 8. The virtues of the will continued — a further investigation of the subject 

of faith — and a consideration of those various divisions of it, in which are 
involved the blessed effects that manifest themselves in its commencement, pro- 
gress and consummation, 443 

Col. 9. — That justification and its concomitants are blessings, which under the new 
covenant, are received through the instrumentality of faith in our Lord Jesus 
Christ — an examination into the nature of justification, 454 

Col. 10. — Regeneration and adoption, blessings which accompany that justification 

or pardon of sin, which is received by faith in our Lord Jesus Christ, . . 464 

Col. 11. — Errors concerning repentance, faith, justification, regeneration, and adop- 
tion, and their concomitant blessings examined, 474 

Col. 12. — That the regenerate man is not under the dominion of sin, and to suppose 

him the subject of it, is an error— an examination of the 7th ch. of Romans, 488 

Col. 13. — Impenitence and unbelief, 494 

Col. 14. — The duties of christians under the new covenant — and first of godliness, 

or the worship of that Deity, who is the true object of piety, . . . 501 

Col. 15. — Piety toward God considered with regard to its parts, as internal and 
external — and first of love to God, and what is implied in honouring him — an 
improvement of these subjects, 511 

Col. 16. — Internal acts of piety toward God continued — of trust and hope in God 

and their contraries — an improvement of these christian duties, . . . 518 

Col. 17. — Internal acts of piety toward God continued — the fear of God a christian 
duty, 524 

Col. 18. — External acts of piety toward God — adoration and invocation, including 
prayer, thanksgiving, and christian men's oaths for the confirmation of the 
truth, 530 

Col. 19. — External acts of piety toward God continued — confession and obedience 

to the moral precepts of the new covenant — an improvement on these subjects, 549 

Col. 20. — Of impiety and superstition, both of which, as opposed to the duties of 

Christianity, nrc subversive of the divine authority, 557 



CONTENTS. XV 

Page. 

Col. 21. — The duties of a christian toward his fellow-men — these divided into gene- 
ral and particular — and first of charity or love to man, and its contrary, hatred, 563 

Col. 22. — General duties of christians continued — of righteousness toward man, and 
its contrary, injustice, 573 

Col. 23. — The special duties which the christian owes his fellow-men, compre- 
hended in that general one called charity or love — these are instruction, reproof, 
benevolence, and hospitality, peaceableness, beneficence and clemency, . . 582 

Col. 24. — Special duties which a christian owes his fellow-men continued — those 
comprehended under that general one called righteousness — such as candour, 
veracity, fidelity and gratitude, 594 

Col. 25. — The duties which a christian, according to the precepts of the new cove- 
nant, is expected to discharge toward himself — these are included in the word 
sobriety, and consist of self-denial, and a thirst after godliness, which produce 
temperance, contentment, humility, with fortitude, patience, and constancy, . 597 

Col, 26. — The relative duties of Christianity as set forth in the precepts of the new 
covenant — those of both sexes considered, whether as aged or young, married or 
single persons — also the duties of husbands and wives, parents and children, 
masters and servants, and the obligations which the gospel imposes on magis- 
trates and citizens, the rich and the poor, on those that have health, and them 
that are sick, 608 

Col. 27. — The precepts of the new covenant, called ceremonial — the sacraments, as 

instituted by the Lord Jesus — baptism, its nature, mode and proper subjects, . 622 

Col. 28. — Ceremonial precepts of the new covenant continued — the sacrament of 
our Lord's supper — various notions concerning it — its true design as set forth in 
the Scriptures, and its obligation on all christians, 640 

Col. 29. — An examination of works merely external, and of human institution — of 

fasting — monastic vows, and the five pretended sacraments of papists, . . 646 

Col. 30. — Perseverance in obedience to the divine precepts, both necessary and 

possible — the danger as well as criminality of apostacy from the faith, . 650 

Col. 31. — The promises and threatenings of the new covenant considered in general, 

with regard to life, both animal and spiritual, in this world, .... 655 

Col. 32. — The promises and threatenings of the new covenant, which have their 
completion in another world. . 664 

THE CHURCH OF CHRIST. 

Col. 1. — The christian church considered in general, as a congregation of believers — 
the ministers or messengers of Jesus Christ, who originally proclaimed the gospel 
of God, and became the instruments of forming this church — these ministers 
considered as extraordinary at first — a concise exposition of their individual 
offices, ' 672 

Col. 2. — The christian church continued — its various divisions — the opinion of 
Romanists in regard to them— the infallibility of the church— Bellarmine's 
marks of a church considered — the marks of a true church pointed out — the 
duties of its members as set forth in the gospel, 677 

Col. 3.— The ordinary ministers of the christian church— pastors and teachers, terms 
which set forth the duties of bishops, or elders and deacons— their character, 
mission, and offices, according to the Scriptures— the encroaihintMits of papists 
on the original equality of elders or bishops, ...... oOT 

Col. 4.— The government of the christian church in general considered— the \ iewa 
of papists in regard to this subject— the supremacy of Peter and the pope 
examined— antichrist— the different opinions concerning it, • • • 6ys 



XVI CONTENTS. 

Page. 

Col. 5. — The discipline of the christian church, as set forth in the Sacred Writings — 
church judicatories, councils, synods and presbyteries, assemblies or confe- 
rences — toleration in religion, and the means to secure it, . . . 706 

Col. 6. — The conclusion, ^ . . 714 

Course of study, . . . . . . . . . 719 



THEOLOGICAL COLLOQUIES. 



SACRED WRITINGS. 



COLLOQUY I. 

A DESIRE OF INFORMATION— THE OCCASION OF — AND THE BENEFIT OF MAN, THE END 

PROPOSED IN THESE CONVERSATIONS, 

Jlpollos} — Dear brother Aquila, I have long studied the Holy Scriptures, 1 
have acquired some information concerning their doctrines, and have openly 
and boldly declared, that Jesus is the Son of God, and the 'author of eternal sal- 
vation to all them that believe,' still, I find them a great deep, and plainly perceive 
that I am just beginning to know many of those glorious truths, revealed therein. 
The kindness of yourself and sister Priscilla, the instruction you have already 
imparted, and my anxiety to understand more about divine things, induce me, 
my friend, to trouble you again : I want you to 'expound to me, the way of the 
Lord more perfectly,' that I may be able to convince the world from the Sacred 
Writings, that Christ our Lord is the Redeemer of men. 

Aquila. — Apollos I am ever ready to aid you and all my brethren in any way. 
This is my duty, and this the reason why Priscilla and I took you to our house, 
and seconded your efforts to understand, and point out the 'path of peace,' to 
perishing sinners. 

God uses instruments, and doubtless has a great work for you to perform. Be 
assured I shall not consider it an irksome duty, to expound to you 'the way of the 
Lord' as I understand it, but I frankly confess, I know too little of that bli 
way myself. 

Apollos. — I cannot express my gratitude for your condescension and care. An 
all absorbing subject preys upon my mind. I feel that 'woe is me if I preach not 
the Gospel,' and am incompetent to this task. I will embrace every opportunity 
to wait on you privately, and propose those questions which I desire to have 
answered. At your house I have learned more of the gospel and experimental 
religion than I ever knew before. Now I know the Saviour. He lives in my 
poor heart, and 'the life I live, is by the faith of him who loved and gave himself 
forme.' Influenced by his spirit which testifies to my acceptance, my ardent soul 
pants to fathom the depths of redeeming grace. I long, my dear friend, to teach 
others the knowledge of his mercy. Do instruct me how to guide the lost in the 
road to heaven. 

Aquila. — Perhaps you are not aware of the difficulties attendant on Buch a 
work. Our united exertions will Ik- required to solve them. Thrologv consi 

1 Sop Acts, 18th chap, from 2 1th \rrso to t ho cixl. 



14 THEOLOGICAL COLLOQUIES. 

dered as a science is intricate in its study. Curiosity must be repressed, and we 
must closely adhere to the subject under consideration, otherwise there will be no 
method in our discussions. You must accustom yourself to inquire into the 
reason of things, but at the same time submit to the word of God, as the highest 
authority. Above all, you must devoutly and constantly pray for supernatural 
aid. The Almighty encourages you to do this, saying f ask and you shall receive, 
and if any of you lack wisdom let him ask of God, that giveth to all men liberally 
and upbraideth not, and it shall be given him.' 

You may honestly present all your objections. Fear not. We will try to 
remove every obstacle from the way of truth, and march up and face it. We 
must digest well each subject. Recollect, the man who studies and prays most, 
is most likely to obtain true wisdom. 

Ap olios. — I will wait on you then as soon as may be convenient. 

Aquila. — You proposed to attend me privately, to this I cannot consent. I 
am responsible for the instruction of my family, and if our conversations are 
profitable, they should participate in all their advantages. 

Moreover, Priscilla is my prompter. She often removes difficulties from my 
mind, admonishes me of my duty, sometimes acts as our chaplain, accompanies 
me in all my devotions, has been my associate in much suffering and is indeed 
my helper in every arduous undertaking. It is to your interest as well as mine 
that she be present. 

Jlpollos. — I hope my friend does not think that I wish to exclude others from 
those benefits : far from it. I know the pleasure that servants, and even children, 
will take in such a work. 

Sister Priscilla has often pointed me for comfort, in the hour of affliction, to 
Him that can alone relieve, and has taught me lessons which could not be learned 
from every christian. And could I object to her presence ? By no means. To 
this, I the more readily consent, because in your absence she can aid me in the 
prosecution of my theological studies. I have marked all you say about my 
future course, I am the scholar and you my instructor. I submit implicitly to 
your advice, humbly relying on the mercy of God for strength and support. 

Aquila. — My young friend, your last remarks humble me and exalt you. I 
accept the office of becoming your teacher only to honour and glorify the Lord. 
Our conversations shall be for mutual improvement. We must prepare for them 
the preceding morning, and record the result of every interview. The subjects 
must be pursued in a regular and systematic manner, lest we become confused, 
and pass some important points without investigation. 

Apollos. — I hope you will not depart from system. Do follow that plan which 
your superior judgment may dictate. I not only want instruction in the doctrines 
of the gospel and the duties of christians, but also a view of the great moral prin- 
ciples in which they originate. Give me the arguments, speculative and practi- 
cal, by which they are enforced, and the application that should be made of every 
doctrine. 

Jlquila. — It shall then be your part to interrogate, and mine to answer. As 
we proceed, every impediment to a proper understanding of that great system 
of truth, privilege and law, set forth in the Bible must be removed. 

Apollos. — You know, on experimental godliness your wife is pre-eminent. I 
must insist, as you need no help, that she aid me in preparing my questions, so as 
to elicit an investigation of every material point in christian divinity. 

Jlquila. — I cannot thus yield up my auxiliary in this great undertaking. I 
am however, willing that she shall help both. Our object is truth, and for this 
we will diligently search. 

Apollos. — I shall anxiously wait for the arrival of that hour when it may be 
convenient for you to commence. For the present, adieu ! 



SACRED WRITINGS. 15 



COLLOaUY II. 

THE ARRANGEMENT. 

Aquila. — Well Apollos, I have called you to make the arrangements, prepara- 
tory to our theological examinations. I have laid the whole plan before Priscilla, 
she is delighted with it. We will have a good fire and diligently prosecute our 
work, during the winter nights, they are long, and ought to be improved. Through 
the day we will prepare for our evening labours. 

Apollos. — I feel most sensibly the obligations I am under to you. I know the 
trouble you take must be a source of improvement to me. I hope Heaven will 
grant you an ample reward. 

Priscilla. — I am truly pleased with the plan proposed for our advancement in 
knowledge. I think we ought to feel obliged to you, Apollos. I know that my 
husband rejoices in the opportunity to do good, and his efforts to help you, may 
be a source of lasting benefit to our family. Only let me guard you both, against 
one thing. Do not speculate. I presume you may safely reason ; but speculation 
on divine subjects is a dangerous thing. Cleave to the old land marks, as they 
are laid down in the oracles of God. Bear in mind, 'great is the mystery of 
godliness,' and one grain of true christian experience, is worth a pound of specula- 
tion. The private christian, who takes the Scriptures for his guide and constantly 
implores the mercy of God, finds easy access to Deity, and safely ascends to 
eternal life; while the speculating divine finds hard toiling to gain the shore. 

Apollos. — Sister, I am sure I do not want the knowledge that puffeth up, but I 
really do desire and devoutly pray for the 'wisdom that is from above, that is pure, 
peaceable, gentle, easy to be entreated, full of mercy and good fruits, without 
partiality and hypocrisy.' 

Jlquila. — To-morrow evening we commence. I have thought much of the 
arrangement, and have finally concluded, that we had better divide the whole 
system of christian divinity into subjects, and discuss them in order. I may 
bring in all that I can say on this interesting science, by selecting judiciously 
those subjects that involve the whole. I will announce them. I know the 
number is small, but you may rest assured that to investigate them properly, 
will oblige us to survey the whole ground. 

Apollos. — My friend I leave all to you. I come to learn, not to dictate, and 
you will find me as teachable, I think, as a child. However, should an objection 
occur, you must let me state it, you can then answer; otherwise, I shall still be 
in the dark. 

Jlquila. — Certainly, I desire this. Our object is light, and we can obtain it if 
the proper means be used. To-morrow evening we meet to receive and impart 
instruction in the science of divinity. To set forth its parts profitably, I prefer the 
colloquial form, and shall therefore call the record you make of our family con- 
versations, Theological Colloquies. This science we will divide into six 
subjects, which we propose closely to examine. In order to this, we will subdi- 
vide each subject into colloquies, or conversations of convenient length. The first 
shall be the Sacred Writings; the second. Deity and his works; the third. 
Redemption; the fourth, Predestination ; the fifth, the New Covenant; and the 
sixth, the Church of our Lord Jesus Christ. I propose this plan because it will 
allow me to introduce the opinions of many learned and pious men, who, have 
written elaborately on the truths of Christianity.; men who, however they may 
have differed in opinions, have faithfully laboured to promote the salvation of the 
world. 

Apollos — I am all anxiety. Before I retire, let me see if I have in mind vour 
plan. Our science is theology. This you propose to divide into six subjects: 
the sacred writings, Deity and his works, redemption, predestination, the new 



16 THEOLOGICAL COLLOQUIES. 

covenant, and the church of Christ; each subject is to be subdivided into collo- 
quies of suitable length. I shall not forget this arrangement. Good night. 



COLLOQ,UY III. 

THEOLOGY, DERIVATION OF THE WORD — EXPOSITION OF THE SCIENCE — PRACTICAL PIETY ITS 

PROXIMATE OBJECT. 

Jiquila. — I have already informed you, my friend, that the first subject which 
demands the attention of a student in divinity, is that which involves in it a ques- 
tion of vital importance. I mean the truth of the Sacred Writings. Are they 
true or false ? If true they should be received as the rule of our actions, and our 
highest interests are inseparably connected with obedience to their precepts. 

Jlpollos. — Before you enter fully on this subject, I want you to give me a 
definition of the word Theology, a concise exposition of the science, and its 
immediate object and end. 

Jiquila. — Many of our English terms, especially the names of the sciences, 
come from the ancient languages. Theology 1 is derived from two Greek words 
Qbos Theos, God, and Aoyos Logos, a word, speech, notion, &c. It is that 
science which teaches correct notions of the true God and his service. 2 The 
object of theology is two-fold, proximate and remote. The service of the Deity or 
practical piety, is the more immediate object of this science, while God who is 
indeed the direct object of religion, is the remote object of a correct system of 
christian divinity. This may be proved thus. True piety is the love of God, 
hence the Deity is certainly the direct object of it. But it is the part of theology 
to teach true religion, which is the service or love of God, and, therefore, it is 
the proximate, while God is the remote object of that science. The ultimate end 
it proposes, is that we by serving him according to a prescribed rule, may obtain 
eternal life as the reward of that obedience, by which his wisdom, mercy and 
justice, are alike magnified. 

Jlpollos. — It is apparent then, that this is not a science merely speculative, nor 
is it a mixed science, partly speculative and partly practical, but wholly practical, 
its very end being such. 3 

Jiquila. — Yes — practical piety is the great object of theology ; and the religion 
it teaches, simply the right way of knowing, and serving the living God, in 
expectation of receiving from him an everlasting reward. It comprehends the 
duties of Hove, fear, faith, hope and obedience.'' 

Jlpollos. — Religion has been divided into natural and revealed. What is natural 
religion ? 

Jiquila. — Hereafter we will spend more time in the consideration of the nature 
of piety, and the essential difference between natural and revealed religion. At 
present you may learn that natural religion 4 is said to depend on the dictates of 
right reason, as stamped on the minds of men, by the light of which they may 
come to the knowledge of God and their duty. 

Jlpollos. — Tndeed then I am no believer in natural religion. True piety never 
was, I think, the offspring of human reason. 

Jiquila.— But for a primary communication from Heaven, at some one period 
or other, it is not reasonable to suppose that benighted man could attain to the 
knowledge of an infinite and an invisible intelligence. 5 The carnal mind is cer- 
tainly averse to such an investigation, even if it were competent thereto. More- 
over, the Sacred Writings represent man as in darkness, Avithout God, that is, 
ignorant of him, his existence, nature, perfections and service. On the admission, 
however, of a previous revelation, it is easy to see how all creation proclaims his 

1 Park hurst and Bailey. 3 Buck and Watson. 5 Schmucker. 

* Burk and Watson. * Paley and Limborch. 



SACRED WRITINGS. 17 

being, and the perfections of his nature. You must also remember, that man is 
not certainly in the condition, in which our first parents were after the fall, but 
previous to the promise, that the seed of the woman should bruise the tempter's 
head. That promise brought with it, in part, the life and divine influence which 
were forfeited by the fall. Jesus from that moment became 'a quickening spirit,' 
and a 'manifestation of his spirit is given to every man to profit withal.' Thence 
we see that our Heavenly Father has not left himself without a witness in every 
heart. And it will readily appear, that the truth of his existence being indelibly 
imprinted on the mind, by observations on the works of nature, we may infer 
much that is correct, in regard to the character and perfections of our Creator. 

Jlpollos. — You will please pardon this interruption; but I am convinced that 
the world, without a previous revelation, knows nothing of true piety. Besides, 
the most learned and civilized nations of antiquity were the most wicked and 
idolatrous, notwithstanding their ability, closely to investigate all the laws and 
works of nature. Please proceed; but do tell me what is revealed religion? 

Jlqtdla. — Revealed religion depends on the manifestations which Deity has 
made of himself, in the various dispensations under the Old Testament; and in 
his late full declaration of his will by Jesus Christ, under the New. This last 
economy is called the christian religion ; with this we have to do, and in its pos- 
session there is bliss eternal. 

Priscilla. — Truly — I too begin to perceive more fully the value of this science. 
If designed to make us more intimately acquainted with the Donor of all good, — 
if it teaches the great business of human life, to 'love and serve him,' and proposes 
as an end, the attainment of that happiness which is durable as eternity ; it surely 
is the duty of all, to make it their constant study. Indeed I had not thought at 
the very threshold of your labours, to be so deeply impressed with the fact, that 
practical piety is the true object of christian theology. 

Aquila. — Shall we proceed in our investigations 1 

Jlpollos. — My friend, please stop here, and give me an opportunity to secure 
what I may recollect of this evening's conversation. I must record it now, or 
lose it forever. At your convenience correct my notes. Farewell. 



COLLOaUY IV. 

FAITH IN THE EXISTENCE OF DEITY, THE FOUNDATION OF PIETY — PROOFS OF HIS EXISTENCE — 
IMPROVEMENT OF THAT DOCTRINE. 

Jlquila. — The Scriptures say, 'he that cometh to God, must believe that he is, 
and that he is the rewarder of them that diligently seek him.' This belief is the 
foundation of all true piety. The idea we have of God, is, that he is a sovereign, 
independent in his existence, and owing his being to no other cause; that he is 
the cause of all other beings, and directs and governs them by his infinite wisdom 
and counsel. 1 

Jlpollos. — All this I admit. I not only believe that he does exist, but know thai 
be lias often manifested himself in my poor heart. Some atheist will however 
say, there is no God. I want the arguments by which I may refute this error. 

Jlquila. — I proceed to supply you with some 1 of them, at once. The sources 
from whence we derive testimony in favour of the absolute existence of the Divi- 
nity, are various. 2 Some argue from innate ideas; some from natural causes, 
and some from revealed truth. 

Priscilla. — What do you mean by innate ideas ? 

Jlpollos. — Innate means natural; and innate ideas are principles, supposed to be 
Stomped on our minds when we come into the world, or rather at our first make 

1 Dr, Clarke. * I^imhorrli. * Locke. 



18 THEOLOGICAL COLLOQUIES. 

Priscilla. — Can you admit that 'innate ideas' of the Deity are stamped on 
man's mind? The testimony of Scripture is, that all are without God. 

Jlquila. — The doctrine of innate ideas may certainly be fallacious, and that 
every man has these inbred or natural principles, is surely disputable; and it 
remains yet to be proved that this is the case with any mind. But when we view 
man, as an intellectual being, we can readily admit that by an application of his 
powers, he may deliberately come to the conclusion, that he who created all, is 
superior to all creation, and has an absolute existence. He may also form very 
correct notions of his true character, and the principles of his government, 
admitting, as we have elsewhere done, that God had in another way, and at 
another time, more directly communicated to men the fact of that existence. 

Jlpollos. — What proofs are adduced from natural causes ? 

Jlquila. — Simply these. Whatsoever is, or exists, did not make itself, but owes 
its being to another; and indeed there is no natural cause that did not originate 
in some other. 1 We are therefore forced either to admit a progression of natural 
causes, or a circular motion of them, both of which are false and contradictory ; 
or we must admit that there, is a great first cause who is God over all. 2 Again, 
natural conscience is a very strong evidence of the existence of Deity. That the 
conscience of man does condemn him for a bad act, and acquit and justify him 
on his doing good, is evident, and that he is comforted in his deed, is equally evi- 
dent. 3 Now this does not arise from any innate ideas of fear, for we agree to 
abandon that ground, nor as is supposed from any prejudice of education, but 
from the apprehension, whether or not it be founded on a communication from 
Deity, that there is a God, to whom he must at last account for all his actions, 
and who is the first of all causes. 

Jlpollos. — Do not all men admit that there is a God 1 

Jlquila. — Yes — and this is a very strong argument in favour of his existence. 4 
The world agrees in this point and has ever done so. It is true a few men have 
denied this great truth ; but they are not to be accounted rational, so profligate 
and so destitute of good principle have they been, that they are rather to be 
esteemed the disgrace of their species. We do not therefore take them into the 
account, especially as it is doubtful whether or no they had honesty enough, to 
give a candid expression of opinion. 

Jlpollos. — Do not the works of God prove his existence 1 

Jlquila. — They do. The design evidently set forth in all his works, testifies that 
he does exist. Thus all nature, animate and inanimate, answers some sure and 
certain end, and to this it constantly tends. Even admit that irrational animals 
are capable of design, which I am not prepared to do, it is certain that inanimate 
nature, as plants, herbs, &c. is incompetent to any fixed purpose, but they all 
tend to some established end, and to this they are forced by some cause, and that 
cause is God. 5 

JLpollcs. — But some have supposed that chance effected all this. 

Jlquila — The philosopher Epicurus 6 and those little creatures who borrowed 
the idea from him, supposed, that by a fortuituous concussion of atoms nature 
tended to a certain end. This is easily disproved. All created beings, whether 
celestial or terrestrial, are appointed for the use, and are subservient to man. 
This could not be brought about by us, much less by chance, beyond the reach 
of which, all these products of nature lie. It is most certainly effected by an 
infinitely wise being, who is the author of all. 

Jlpollos. — I confess to you that these arguments are very satisfactory to my 
mind, and although without a revelation, we never could have been so deeply 
impressed with the idea of a Supreme Being, and although I admit that by a 
course of reasoning, such as you suggest, we could not arrive at the knowledge 

' Paley. 5 Limborch. s Watson. * Dr. Clarke and Paley. * Paley. 6 Limborch. 



SACRED WRITINGS. 19 

of God, it is plain that those arguments must add force and strength, to the testi- 
mony given in the sacred volume, of the absolute existence of the one true God, by 
whom all things were made. 1 From the Scriptures, I presume, you deduce your 
main arguments for this existence ? 

Jlquila. — I do most certainly. Nor did I place these first, because we had not 
yet entered on the authenticity of the divine oracles. This will be attended 
to at the proper time. Let me now say, that this book stands as well authenti- 
cated as any extant. Yea, better ; for the very writings of its enemies prove the 
truth of its history. And in it, we have an account of numerous miracles. A 
miracle is a work above the power of nature, and contrary to its laws. Miracles 
the most astounding were performed by Moses and many others, before the 
christian era, and by Christ and his disciples after that era. 2 

Jlpollos. — I remember the dead were raised, and the mind is naturally led to 
ask, who suspended the laws of nature 1 What mighty power came in to per- 
form a work, to which nature was utterly incompetent? I confess the conclusion 
is irresistible. It was God. 

Aquila. — My dear friend, the fulfilment of prophecy is a miracle. All works 
which cannot be performed simply by the laws of nature, are miracles, and all 
miracles, prove the existence of God. Look at it. Prophecies the most ancient, 
are fulfilling at this time, and thereby daily attest the existence of one, who 
governs all. The present state of the Jews, proves, beyond a doubt that he lives 
and directs the affairs of this vast universe, and a firm belief in him as King ot 
kings, is the only sure foundation of our blessed religion. 

Priscilla. — My dear husband, there is one more argument for his existence, 
which I fear you will forget. 3 It is the internal evidence of God's spirit, 
whereby all his children are enabled to say, we know that he lives. I think the 
evidence of so many thousands to the fact of divine influence, is no small 
argument in favour of that existence. 

Aquila. — In the multiplicity of arguments I had well nigh forgot this. I am 
truly glad Priscilla — that you are so watchful. Keep us close to experience. 

Jlpollos. — The interesting conference of this evening, will afford me matter of 
study for days to come. 

Aquila. — In the improvement of the principles laid down in the preceding 
colloquy, it was suggested, that as Theology is the science of salvation, all ought 
to study it, for it belongs alike to all, and is not the exclusive property 
of the priesthood, its object being the service of God, and its consummation, 
an eternity of bliss. You will, my friend, permit me before we part, to hint 
the application that may be made of this: Does God exist, and is faith in 
him the foundation of true piety? If so, should we not diligently cultivate 
the means calculated to increase and confirm that faith ? 



COLLOaUY V. 

THE SACRED WRITINGS CONSTITUTE THE LAW OF PIETY — THE BOOKS CONTAINING THAT LAW. 

Aquilla. — Piety is that correspondence between the actions of the creature, 
and the rule for the government of his conduct as prescribed by his Creator. 
The opinions as well as the experience of men vary, therefore, it is obvious that 
neither can be made the standard or rule of religion. In our last conversation, 
we noticed the fact, that a belief in God, is the foundation of religion. \V. are 
now to consider its rule. Let me tell you, that the Holy Scriptures are the only 
infallible rule of a pious man's conduct, and indeed the chart of his salvation. 4 

1 Watson, and Dick's Lectures on Theology. ■ Paley. ■ Watson. « WcsIpt. 



20 THEOLOGICAL COLLOQUIES. 

Jlpollos. — But there is a difference of opinion as to the validity of some parts 
of the Sacred Writings. What do you think of it? 

Jlquila. — The books of the Old Testament,, have always been considered 
canonical by all christians, and according to the rules of the church have been 
admitted as inspired. 1 I will name them. The Pentateuch, or five books of Moses ; 
the book of Joshua, the book of Judges, and the book of Ruth, formerly joined 
together ; the two books of Samuel ; the two books of Kings, and the two books 
of Chronicles ; the book of Ezra, and that of Nehemiah ; the books of Esther 
and Job j the Psalms, Proverbs, Ecclesiastes, and the Canticles or Songs of 
Solomon; the four greater and the twelve minor Prophets. These are all 
the books which, by the ancient Jews, were admitted as canonical, and these 
are all, which the primitive christians appear ever to have received of the 
Jewish canon. 2 

Jlpollos. — Have these books been always thus classed? 

Jlquila. — No! — they have not. They have been differently classed by different 
authors. Our Lord divides them thus: — The Law of Moses, the Prophets, 
and the Psalms. 3 This was the Jewish mode, as is well known to those 
acquainted with their history. 4 

Jlpollos. — What of the Apocryphal books? 

Jlquila. — These were never received as divinely inspired. They contain many 
things true in themselves, but this is no reason why they should be acknowledged 
as of God, and be made thereby a rule of our faith and practice. 

Jlpollos. — Have they not been admitted by a part of the christian church? 

Jlquila. — The church of Rome receives them and styles them deutro 
canonical, but the reception of them by that church, does not prove them to be 
divinely inspired. The primitive church never accepted them as a part of the 
sacred canon. They are allowed to be read in families and sometimes in 
public for the edification of the people, by one of the reformed churches, but 
they never have been viewed by the church, as entitled to equal authority 
with.the acknowledged canon. 5 

Jlpollos. — Do, if you please, be particular here and assign the reasons for 
rejecting them. 

Jlquila. — They contain fabulous stories and relations wholly inconsistent with 
history and fact. And some of them were written under false names ; for 
instance, the book of Wisdom is said to have been written by king Solomon, 
though it evidently is none of his. But the most material and important of all 
arguments against them -is, that the Holy Ghost must ever be consistent *vith 
himself, and that which he declares he cannot contradict. He must be unique 
or one, if he give a revelation at all. In several places these Apochryphal 
books contradict what is said in the books which are canonical, from which, it 
is evident, they could not have been dictated by the Holy Ghost. The word 
Apocrypha, is derived from the Greek Atfo apo and Kputfro krupto, to conceal, 
and the very name which is appropriate, would seem to import something brought 
forth from concealment, something feigned. 

Jlpollos. — Whut was the opinion of the Jews ? 

Jlquila. — They believed that the spirit of prophecy ceased with Malachi. I may 
moreover say that none of the New Testament writers mention them. The christian 
churches for many ages knew nothing of them, and to crown the whole argument 
against their validity, they are not even named by Josephus, by Origen, or by any 
other writers of their day ; and all who give a catalogue of the sacred canon, unite 
in rejecting them. 6 They were doubtless penned by some Jews, a long time 
after that period in which they are represented to have been written. 

1 Palcy and Chalmers. 3 Luke xxiv. 44. s Schmucker, 

" Calvin's Institutes. * Josephus and Prideaux. fi Josephus. 



SACRED WRITINGS. 21 

Jlpollos. — You said they were contradictory. 

Jlquila. — If you will examine the first and second books of Maccabees, you will 
find palpable contradictions and fables concerning; the death of Antiochus. 

Jlpollos. — On what ground then does the church receive the books that are said 
to be canonical? 

Jlquila. — For all the reasons exactly opposite to those, which are offered 
against the Apocryphal books ; and over and above these, that they were received 
by the primitive church and by them used, and after diligent inquiry into their 
validity, pronounced canonical by the Council of Laodicea. 

Jlpollos. — And yet you say that a reformed church has admitted these 
Apocryphal books and has granted the use of them to its members. I do not 
wonder that the Church of Rome should receive them, but I really am surprised 
that any Protestant church should follow the example. 

Jlquila. — By the 6th Article of the English church, they are ordered to be read 
for the example of life and manners, but it does not apply them to establish 
any doctrine. This and the Protestant Episcopal Church of the United States 
are the only reformed churches that go even thus far. 1 

Priscilla. — I never understood these things before for the want of proper 
information. Do proceed to the New Testament, I am almost ready to receive 
it offhand, because the church has done so and I have felt its power on my own 
heart. But I will master this subject. I see all turns on this one point: the 
Bible is either true or false. 

Jlpollos. — Impart to us, my friend, all the light you can. 

Jlquila. — Permit me then, to tell you, that in the council of Laodicea, which 
was held about the year of our Lord 363, the four gospels, the Acts of the Apos- 
tles, the fourteen epistles of Paul, the epistle of James, the two epistles of Peter, 
the three of John, that of Jude, and the Apocalypse or Revelation of John, were 
all received as given by divine inspiration. 2 In regard to this, it will be seen that 
there is a difference of opinion among authors. This respects the time rather 
than the fact, that there was such a council. It is admitted, that it was not a 
general one. And although it hesitated at first as to some books, it did pronounce 
upon, and as far as its jurisdiction extended, authorized to be used, those gene- 
rally received by us. So that the decree itself rather declared, than regulated 
public judgment. This is evidence at least of the fact, stated by all the christian 
authors of the times, and admitted by their opponents ; that the books of the Old 
and New Testaments, had been generally acknowledged, and were then used by 
all the churches as divinely inspired. And further, that they were then attributed 
by all, to those authors whose names are appended thereto. 

Jlpollos — Is it possible that as early as the 363d year from the christian era, 
these books were all received ? I had understood that the second epistle of Peter, 
the epistle of James, and that of Jude, were doubted by some modern divines, 
and that some of the reformers were opposed to these epistles. 

Aquilla. — At first these were considered by some of them doubtful, but after a 
close and honest examination, they were not only approved, but also the two last 
epistles of John, the epistle to the Hebrews, and the Apocalypse, all of which 
had been questioned, 3 and I think they carry the evidence of inspiration on the 
very face of the page. 

Jlpollos. — Why then did Luther reject them ? 

Jlquila — Luther only doubted the epistle of James, and hesitated because he 
thought there was an essential difference between Paul's doctrine of justification * 
and that of St. James, and therefore he was ready to reject it. But afterward, 
when antinomianisms began to prevail among the reformers, he plainly saw thar 

1 Articles in Book of Common Prayer ; also Buck. ■ Limborch. 
? Watson, Palcy, and Dick. 4 Iamborch and Fletcher. 

4 



22 THEOLOGICAL COLLOQUIES. 

the epistle of James presented the very path, in which the soul justified according 
to Paul's doctrine must tread, in order to retain and enjoy divine favour. In fact, 
that there was no difference between Paul and James in doctrine. Not so with 
one of his followers, 1 who said, 'Jacobum mentiri caput suum.' Perhaps we 
may notice this subject at another time. 

Jlpollos. — I perceive that at the period when all the means of information were 
within the power of the church, after a close and solemn examination, and after 
maturely deliberating the matter, it did admit as canonical each and every, the 
books which are now received by us and published in our Bible. 

Jlquila, — It is even so, and a subject too, of gratulation, that Christ himself 
acknowledged all the books of the Old Testament, and regularly read and quoted 
from them, and so did his apostles. The books of the New Testament, soon 
after their delivery, were received into the sacred canon, and that by competent 
judges, who at the same time rejected other writings, as not bearing the stamp of 
inspiration. 2 

Jlpollos. — -My friend, I am thus far out of my difficulties. All in my Bible was 
received by my brethren from an early date ; many of them were learned, and 
some of them as holy men as ever lived. These learned and holy men, some of 
whom sacrificed life for the sake of truth, handed down this blessed book, after 
ascertaining its validity, to us, as a sacred deposite, an invaluable treasure. In 
this I find no contradictions in doctrine. I have read it again and again. I have 
felt the force of its blessed truths. I am sure that holy men of old spake as they 
ivere moved by the Holy Ghost, and still I want all the arguments for its authenti- 
city. Give me these, and let me be able to meet infidelity on the field, and war 
a good fight for the cause of truth. 

Priscilla. — Apollos, you are too anxious ; you must digest what you have 
already learned ; it is now late, and I think you will be better prepared at another 
time. 

Jlquila. — We are approaching a momentous subject ; one on the truth of which 
depends our all. If this book, a part of which has been in the world and has 
been received as God's word for thousands of years, all of it for at least fourteen 
hundred, by the best of men, be a message from God to man, of peace and grace, 
then all is well ; if not, we have followed c a cunningly devised fable.'' Take the 
advice of Priscilla, retire, read, study, pray. At our next meeting we will discuss 
the truth of the sacred volume. 



COLLOQUY VI. 

THE AUTHORITY OF THE SACRED WRITINGS ORIGINATES IN THEIR TRUTH — THEIR AUTHENTICITY. 

Jlpollos. — My dear friend, I perceive that the Holy Scriptures constitute the 
rule of religion ; but before you advance farther in this subject, tell me, in what 
does the authority of this rule consist? on what does it depend ? why am I under 
obligations of obedience ? 

Jlquila. — This is the point which at this moment I approach. The authority 3 
of the Bible depends on the fact of its truth or falsehood. If it be true, I am 
bound to obey ; if false, I am under no obligation of obedience. 

Apollos. — The mere declaration that the Holy Scriptures are the word of God, 
with the light of God's spirit, which I have often felt, and now feel in my heart, 
is sufficient for my mind. But infidelity is very bold. Will you be kind enough 
to lay before me the arguments by which you establish their truth? 

Jlquila. — Let us then commence with the Old Testament; though I think this 
unnecessary, for the law was given by God to Moses in the presence of so many 

' Andrew Althamncr. 3 Chalmers — Calvin's Inst. 

2 JLukc, as before, Moshcim, Milner, and Jones. 



SACRED WRITINGS. 23 

thousands, who heard the voice and saw the lightnings, that it is needless to 
prove it ; especially as the prophecies it contains have been fulfilled in such a 
manner, that while we have on our minds a conviction of its truth, we have 
also the accomplishment of prophecy, for the confirmation of that conviction. 

The New Testament writers have every where acknowledged the truth of the 
Old Testament, and to prove the one is to establish the other, for the one is only 
the fulfilment of the other. 1 

Apollos. — I perceive this, and it is the reason why infidelity has waged such an 
inveterate war against Christ and his disciples. If they can overturn the blessed 
Gospel, they will of course set aside the whole Bible ; but if the New Testament 
stands on a good foundation, the Old must also. Its writers ever acknowledged 
and taught, that the things spoken in the Old are fulfilled in the New. This is 
bringing the whole matter into a small compass. Do let me have the proof. 

Aqitila. — Have patience, and remember one thing ; it is the point at which we 
start, and must be deeply impressed on the mind. The whole depends on the 
competency of those witnesses who have testified to the truth of the Scriptures. 
Jlpollos. — What do you mean by competency 1 

Jlquila.— That the New Testament writers were not only able to tell the truth, 
and did speak of what they saw and heard, but that they would not tell a false- 
hood, and related only the things they knew. 2 My first argument is, that the 
authors of the New Testament could, that is, they were fully competent, to write 
the history of Christ and his deeds. You will recollect, they do not profess to 
give a history of things that happened in a distant country, or at a remote period, 
but a history of circumstances that transpired in their own immediate presence, 
to which they were eye and ear witnesses. They do not testify to that which 
happened before their time, but to that which happened in their own day, and 
among the very people to whom they proclaimed it, some of whom had witnessed 
the very same things of which they wrote. Hear what they say. That which 
was from the beginning, which we have heard, which we have seen with our 
eyes, which we have looked upon, a r >d our hands have handled of the words of 
life. That which we have seen and heard, declare we unto you, that ye may 
also have fellowship with us, and truly our fellowship is with the Father, and 
with his Son Jesus Christ.' 'For we have not followed cunningly devised fables 
when we made known unto you the power and coming of our Lord Jesus Christ, 
but were eye witnesses of his majesty.' You well recollect that Matthew and 
John were the constant attendants of Christ. Luke was his disciple. Mark, a 
companion of Peter, and I think all capable of relating the mighty deeds of their 
glorified master. 3 You will also remember, that Paul, a chief writer in the New 
Testament, declares, in the epistle to the Galatians, that his apostleship was not 
of 'man, but of God.' 

Jlpollos. — I confess that, abstract from a direct revelation from God, it is rea- 
sonable to suppose that the New Testament writers could give a faithful account 
of Christ and his works. But what have you to say in regard to their honesty in 
this matter? You said they could, that is, they were capable of doing it; infidels 
say, would they do it ? 

Jlquila. — I think it easy to prove that they would not do otherwise than tell the 
truth, and the whole truth. Can it be believed that men of such mean ami illite- 
rate parts would bo capable of imposing a falsity, on an age so wise and under- 
standing, who would soon have discovered the imposture, if there had been one. 4 
They were men of probity and piety, who abominated a lie, and looked open 
it, by the laws of their religion, as a crime, prohibited under pain of damnation ; 
so that a man must be bereft of all his sense ami reason, that can think they 

1 Chalmers— also, Limborcli. > Palcy, Ruck and Chalmers. « [bid. 

2 Chalmers, Buck, Watson, and Paley on the authenticity of the Scriptures. 



24 THEOLOGICAL COLLOQUIES. 

would obtrude upon the world a falsehood, whereby they could reap no advan- 
tage, pleasure, or honour in this world ; but on the contrary, were exposed to the 
loss of all these, nay, even of life itself, for being preachers of the doctrines of the 
cross, and bearing witness to the truth of a crucified Jesus. 

Add to this, that so far from concealing their faults, they published them to the 
world; and this appears the more forcible, as they might have concealed them. 1 
The denial of Jesus by Peter, his prevaricating with the Jews and Gentiles, the 
struggle between the apostles for superiority, the contention between Barnabas 
and Paul, are all told in the most frank and candid manner. Such was their love 
of truth, that nothing, however it might expose their own infirmities or faults, 
was in the slightest degree covered by them. 

Jlpollos. — These arguments seem forcible; but what security have we that the 
different books constituting this sacred volume belong to those authors under 
whose names they are inscribed, and how do we know but that they are adulte- 
rated ? 

Jlquila. — That these books are ascribed to the proper authors is evident from 
the fact, that by constant tradition, in the very times when they were written, 
they were attributed to them, and immediately after those times, and directly 
succeeding to them, by those who were competent to know, and after a strict 
inquiry, they were determined genuine, while others, attributed to the same 
authors, were pronounced spurious, and therefore rejected. 2 

As to the second part of the question, it yet remains to be proved that they are 
adulterated. Some may assert it, but we deny it. The multitude of copies in all 
languages evinces that this is not the case. The providence of God has so ordered 
it, that no important corruption has crept into the text, but what has been detect- 
ed ; all the learned know and if frank, must agree, that the various readings are 
no evidence of adulteration. 3 

Jlpollos. — These things admitted, how will you prove the divinity of these 
writings ? 

Jlquila. — These competent witnesses professed to have received them of God 
himself. By a reference to the Scriptures it will be seen in sundry places, 
and you may refer to them with a concordance, that Christ is said to be sent of 
the Father, and that those Gospel ministers, who laboured in the primitive 
church, 'spake as they were moved by the Holy Ghost.' It is also said that 'all 
Scripture is given by inspiration.' 

Jlpollos. — It is plain then that the apostles, those good men, proved to be such, 
taught that the Sacred Writings are a revelation from God. Proceed my friend, 
with your argument. 

.Jlquila. — Their doctrines were confirmed by many miracles, that transcended 
the power of any created being. 4 

Jlpollos. — This is very plain; I fear I interrupt you. 

Jlquila. — Jesus Christ, the author of the doctrine, confirmed it by his 
resurrection from the dead and ascension into heaven. This being the test of 
the truth of his mission, and of his being the true Messiah, to which he appealed 
when the Jews sought of him a sign ; e Jesus said, destroy this temple and in 
three days I will raise it up ;' 'but he spake of the temple of his body.' 

Jlpollos. — I assure you I gain confidence and strength at every step. Proceed. 

Jlquila. — The very history of the New Testament and the doctrines it contains, 
have in their own nature the character of Divinity stamped on them. In the 
history we have such wonderful effects as we never should have known but by a 
revelation from God ; and in the doctrines we have such precepts to be obeyed, 

1 Watson and Buck. 3 Dr. Clarke's preface to his Commentary. 

5 Mosheim and Milncr. 4 Paley. 



SACRED WRITINGS. 25 

and such promises to excite us to practise them, as none but God could prescribe 
or propose to us. 1 Another very striking proof of their divinity is the wonderful 
effects of these doctrines. Consider the persons who propagated them, the 
opposition they met with; the spreading of the Gospel, notwithstanding the 
debility of the one and the mighty power of the other. Does not this prove its 
author to be God? To all this I may add, my dear friend, that the apostles 
themselves made a distinction between what was commanded of God and their 
own private opinion. Witness the case of Paul recorded in the first Epistle 
to the Corinthians, how particularly, when giving his advice, in times of deep 
affliction and persecution, concerning marriage, he distinguishes between his 
own opinion and the commandment of the Lord. From all this we see how 
careful the apostles were not to obtrude upon the church for divine precepts 
what were not really such. 2 

Jlpollos. — The conclusion, to which my mind conies from all this, is irresistible. 
The Sacred Writings were spoken and written, as the spirit of God dictated and 
directed. Their authors have not only not erred, but could not, in declaring the 
divine will to us. They did not speak as they pleased, but as they were 'moved 
by the Holy Ghost.' 

JLquila. — Most certainly. The apostle Peter says, 'the prophecy came not in 
old time by the will of man, but holy men of God spake as they were moved by 
the Holy Ghost ;' and St. Paul affirms the same, saying, f All scripture is given 
by inspiration of God, and is profitable for doctrine, for reproof, for correction, for 
instruction in righteousness, that the man of God may be perfect, thoroughly 
furnished unto all good works.' 

Jlpollos. — The authority then of the Sacred Writings depends on their truth. 
But how is it that Romanists contend that the authority of the Scriptures rests on 
the tradition of the church V 

Aquila. — Though we should pay due deference to the evidence of the primitive 
church, and own that this is one means by which we ascertain the persons who were 
the authors of certain books, still we cannot allow the church to determine whether 
they were divinely inspired or not ! This must be proved by greater authority, 
viz. — the veracity and divinity of the writings themselves. 4 The church owes 
its origin and authority too, to the Scriptures, and to say that these oracles depend 
on the church, will never convert an infidel from the error of his way. 5 

Apollos. — I assure you of the pleasure I feel in being furnished with arguments 
for the authenticity of my precious Bible. I loved it much before, but more now. 
I believed it before, but now I feel able to encounter the arguments of those who 
deny its truth. 

Aquila — Much more might be said on this momentous subject; but I refer you 
to the elaborate arguments of those who have written on it, if you desire to 
investigate it more extensively. 

I have purposely dispensed with many, because they would demand more time 
than we can now devote to their consideration. Before we part let us review 
the whole. 

The testimony for the authenticity of the Scriptures is generally classed 
thus: — Internal and external evidence. 6 By sundry arguments from these 
two classes, the Sacred Writings, so called by way of eminence, some- 
times Canonical, &c. are proved to have been divinely inspired. Among the 
selections of argument from these two sources, which have been made by 
various authors, we notice: — 1. The character of the sacred penmen, disinterested 
men, who went about hungry, thirsty, and afflicted, whose grand initiating 

1 Chalmers and Paley's works. * Dwight's Theology. 

3 Watson's Inst, and Limborch. » Limborch, and Watson's Inst. 

3 Calvin's Inst, also Dick's Theology. 6 Watson's Inst, and Dick's Theology. 



26 THEOLOGICAL COLLOQUIES. 

maxim was 'except a man forsake all, he cannot be my disciple :' securing 
nothing on earth, they sealed the truth in most instances, by the sacrifice of 
their own lives. 1 

2 While they did live, they attested the truth of their mission and the divinity 
of their message by miracles the most astonishing. 2 

3. Reason says, that in contemplating the effects of this message, nothing but 
the plainest matter of fact could ever have induced multitudes of Jews, to abandon 
their bigotry and prejudice and become its friends, and thousands of lawless, 
luxurious and idolatrous heathens, to embrace its self-denying truths and 
transmit them to posterity. 3 

4. To all this may be added, that the Bible carries on the face of its pages the 
eternal stamp of truth, seen in those prophecies which have been accomplished, 
and are being fulfilled at this time, and which shall be fulfilled in time 
to come. 4 

Apollos. — You say are being fulfilled now ? 

Jlquila — Yes. Look at the present state of the Jews. For hundreds of years, 
in the verification of prophecy, they have been scattered and are yet to be 
scattered throughout the world. 5 

5. Look also at the harmony, simplicity, antiquity and sublimity of these 
writings. Remember they give the only reasonable account of creation, the 
nature of God, angels, men, and of man's immortality ; and it is not the least 
argument, that they proclaim the existence of an only God, a truth so congenial 
with every principle of reason. 6 

6. Consider their doctrines, pure, holy, benevolent and consistent ; though 
spread over sixty-six different books, written by various authors, and at sundry 
and distant periods of the world. 7 

Apollos. — I confess this is a powerful argument. 

Jlquila. — Will you, my friend, in the last place, mark the glorious effects of 
these doctrines on individuals and on society. Wheresoever they are propagated 
the savage is civilized, the lion is tamed and lies down with the lamb, the 
prodigal is reformed, the sinner is saved, and wretched apostate man, who had 
forfeited all, is guided by the light of that holy book, in a path unknown without 
it — a path, my friend — that leads to happiness on earth, to a triumphant death 
even under the most afflicting circumstances, and at last to an abundant entrance 
into the kingdom and glory of God, to spend a blissful eternity, in Eden's fair 
garden, fast by the tree of life.' 

Jlpollos. — My dear brother, you must excuse my tears, they flow freely. I 
never loved my Bible so much before. I esteem it next a Saviour's sacrifice, that 
best boon of God to man. I will read and meditate therein 'day and night,' and 
ever consider it as the 'light'' of my path and a 'lantern 1 for my feet. 

Priseilla. — My husband — I have not uttered a word during the whole time 
you have been engaged in this interesting subject; I have been learning in 
'silence.' I cannot now forbear saying, that I will be more diligent in teaching 
my family the 'word of the Lord.' 

Jlpollos. — For this pleasant duty there is every encouragement. The Saviour 
says, 'search the Scriptures, they testify of me.' 

Jlquila. — At our next interview we will discuss the perfection of this rule. 

1 Buck, Paley, and Liraborch. 5 Faber and Newton on the Prophecies 

2 Ibid. 6 Dick's Theology and Watson's Inst 

3 Schmucker. 7 Buck and Chalmers. 

4 Paley and Newton on the Prophecies. 



SACRED WRITINGS. 27 

COLLOQUY VII. 

THE PERFECTION OF THE SACRED WRITINGS AS A RULE OF PIETY. 

Apollos. — Since our last meeting, I have been thinking what you could 
mean, by the perfection of the Sacred Writings, of which you are to speak this 
evening. 

Aquila. — Simply this, that whatever is necessary for us to know, believe, hope, 
and practise, in order to salvation, is fully contained in the 'oracles of truth.' So 
that no opinion or doctrine is to be reckoned necessary that is not recorded 
therein. 1 By this I do not intend to suggest that every thing therein is necessary 
to salvation. But I say, some things taught in the Bible are absolutely necessary 
to salvation, and others only useful to that end. 

Of those only useful, they are more or less important, as they stand related to 
those things requisite to ' eternal life.' 

But it appears that even those necessary, as the sacrifice of Christ and the only 
absolute condition of salvation, an 'evangelical faith,' are not always delivered 
after the same manner in Scripture. 2 Some are declared in express terms to be 
necessary, as when it is said, 'he that believeth and is baptized shall be saved ;' 
'He that believeth not shall be damned.' While, at the same time, other 
important truths are not set down or thus positively affirmed, but may be, by a 
natural consequence, proved to be necessary to any reasonable mind, at least as 
preparatory, and thus requisite to the exercise of 'living faith.' 3 

Apollos. — Does not this view preclude the operation of the spirit, and that 
direction of the same which are needful to our safety and comfort here? 

Aquila. — Some have taught that the Scripture does not contain all things neces- 
sary to salvation. There are two parties who agree in this, for reasons widely 
differing. It is said by some that the word within, inspired immediately by God, 
is the 'true word.' But the Papists say that several things were delivered 'viva 
voce' to the church ; and although they admit that Christ and his apostles taught 
the doctrines sufficient for salvation, yet declare that all these doctrines are not 
there, and that there are several that are traditionary. 4 

Jlpollos. — These are certainly erroneous opinions, the means of answering 
which, I hope you will impart. 

Aquila. — In answer to the first, I have to say, that Christ revealed to his apos- 
tles all things necessary to man's salvation. They faithfully preached them to 
his church, and committed them to writing in those books that we call the Holy 
Scriptures. To establish this, we have only to consult the Bible itself. There 
we are informed that Jesus Christ and the Holy Ghost revealed all things to the 
apostles that ever were necessary to man's salvation. Christ saith to them, 'All 
things that I have heard of my Father, I have made known unto you 5' and again, 
'I have given them thy word ;' 'thy word is truth,' 'that they, Father, may be 
one, even as we are one;' and I have declared unto them thy name, and will 
declare it.' And 'the Comforter, which is the Holy Ghost, shall teach you all 
things, and bring all things to your remembrance whatsoever I have said unto 
you.' 'When he the Spirit is come, he shall guide you into all truth,' and 'shall 
not speak of himself, but whatsoever he shall hear, that shall he speak.' From 
this same word, it is evident that Christ as God is represented as knowing all 
things, and by the spirit as revealing them. But 'God hath revealed them unto 
us by his spirit; for the spirit searcheth all things; yea 3 the deep things of God.' 
And that all these necessary things arc revealed to man, we see from other pas- 
sages, with which the New Testament abounds. Look at tin; appointment and 

1 Calvin's Institutes. 3 Watson's Inst.— "Wesley's Works. 

2 Dwight's Theology, also Schumchcr. « Limborch and Cahin. 



28 THEOLOGICAL COLLOQUIES. 

ordination of the apostles in the three last verses of Matthew, and on this account 
the Gospel is termed the word which 'endureth forever.' 

Apollos. — All these I admit. But did the apostles of Christ teach the church 
all these necessary things. 

Jlqaila. — Yes, faithfully. For it is said that 'they went forth and preached 
every where, the Lord working with them and confirming the word with signs 
following ;' and this is attested by the powerful appeal of Paul to the Ephesians, 
'I have not shunned to declare to you all the counsel of God.' 

If you consult scores of other texts, you will find that the Gospel is styled the 
'word of life,' the 'word of salvation,' the 'savour of life unto life,' and the like, 
which could not be true, if the position assumed by us were false. 

Our third assertion, that the apostles committed all things necessary to sal- 
vation, to writing, bears particularly hard, I confess, on the church of Rome. 
Jlpollos. — How is that, brother 1 

Aquila. — First, the apostles committed to writing many things only useful in 
their day, and some things of very little use, then or now ; and we can hardly 
suppose that they would leave out any thing actually necessary to salvation. 
2. There is nothing absolutely necessary to salvation but faith in Christ, for this is 
the only condition of eternal life, and this is fully set forth in the Sacred Writings. 
But 3. Papists are not able to show one solitary doctrine, not recorded in the 
Bible, that is necessary to be believed, or one duty to be practised, that is not 
plainly set forth therein. Moreover, there is no unwritten tradition among them, 
that by any argument, can be proved to be necessary to be believed or practised 
for salvation. 1 

Jlpollos. — But, my friend, several objections are offered by those who contend 
for the 'word within,' as they term it, which they say is 'God himself.' The first 
I have heard or read of, is, that the word of God is 'eternal,' and is the divine 
essence, therefore incorruptible and cannot be inscribed on paper. 2 

Aquila. — The absurdity of this is manifest. The word of God is a revelation 
of the divine mind, whether declared by speech or writing, and by neither of 
these ways can the spirit, life or power of that word be destroyed. 3 
Jlpollos. — Is it not said, 'they shall all be taught of God?' 

Aquila. — The passage ought, I think, to be rendered 'taught concerning God.' 
But take it literally, it does not certainly mean, that God should immediately teach 
them, but that he should cause it to be done 'mediately' through his ministers, 
word, and by the operations of his spirit, which never can teach any thing in 
opposition to that word already inspired by it. 

Jlpollos. — I have heard this text quoted, 'the kingdom of God cometh not with 
observation : Behold the kingdom of God is in you;' therefore it is said, 'spiritual 
and eternal.' 

Aquila — Certainly the kingdom here named does not mean the word of God, 
but the kingdom of the Messiah, which though spiritual, was nevertheless to be 
externally visible ; yet not to come or be established in pomp, or earthly glory, but 
by the presence and power of its king, and the promulgation of his word, the 
blessed Gospel. And by being in you, is not meant merely that it is internal, and 
in your hearts, but also that it is in the midst or among you. 4 

I will also say, Apollos — that these enthusiastic persons, who are so strenuous 
for internal work, to the exclusion of God's holy word, often quote that beautiful 
passage in Hebrews, where the prophecy, which proclaimed the superiority 
of the new over the old covenant, is introduced by Paul : 'I will put my laws in 
their mind, and write them in their hearts; I will be to them a God, and they 
shall be to me a people.' That this passage is inapplicable to their opinions 

1 Limborch and Calvin. 3 Wat. Bib. Die. on the term 'word.' 

2 Buck on the word 'libertine.' * Henry and Benson in loco,— also Limborch. 



SACRED WHITINGS. 29 

of divine operation, to the exclusion in part, or in whole, of God's word, is very 
evident for several reasons. 

1. That it is a promise relating to the times of the Messiah, who taught by the 
Gospel or outward word. 2. That it is here promised, the law should be w r ritten 
in their minds and hearts, which could not be done, but by means of an outward 
word, explaining its principles; and 3. This promise extends not so much to the 
writing itself as the manner of inscribing it, by such great benefits as should excite 
in us a love of the divine law. 1 

Apollos. — It is said, 'the letter killeth, but the spirit giveth life.' 

Aquila. — The letter here means evidently, the law of Moses, in opposition to 
the gospel. 

This law only contained the rudiments of religion ; it is said to 'kill,' because 
its transgressors were guilty of death, without a promise of remission. But the 
gospel is called spirit and produces life, as it raises men dead in sins to a 'spiritual 
life,' that they may walk and live with Christ, no longer 'after the flesh, but after 
the spirit.' 

Jlpollos. — I am glad to be confirmed in an opinion I have long since, though 
young, formed, that the Bible being a revelation by the Holy Spirit, that he, to 
be consistent with himself, can never teach any thing inconsistent with the doctrines 
and truths of the Bible ; and that every christian, while he depends on God's 
spirit for help, should read and obey God's word. 

Aquila. — This is certainly the true way. Hold to it; and while you pray for 
divine influence, not for a new revelation, look at and diligently obey the injunc- 
tions of the Sacred Writings. Perhaps the followers of that excellent man, John 
Fox, have done themselves and the world more injury, by an enthusiastic neglect 
of this sacred duty, than ages of united effort on the part of those who implore 
divine influence, while they follow the directions of revealed truth, will be able 
to repair. 

Apollos. — In the gospel by John, it is said by our Lord, 'I have yet many things 
to say unto you, but you cannot bear them now,' and in the last verse of that 
gospel, it is declared Jesus 'did many other things, which, if -written, the world 
would not contain the books.' 

These passages are quoted by the Romanists to prove that all Christ's doctrines 
necessary to salvation, are not contained in the written word. 2 

Aquila.— The former passage relates only to things that Christ should reveal, 
after his resurrection, and before his ascension, concerning his kingdom, and the 
latter to his miracles, which w r ere exceedingly numerous, as well as to his deeds, 
as 'Lord of lords and King of kings;' neither of them certainly to doctrines 
necessary to salvation. This is like their saying that the Scriptures cannot contain 
all necessary doctrines, because many books truly canonical are lost, as the books 
of Nathan the prophet, and Gad the seer — of Ahijah the shilouite, and Iddo the 
seer — the parables and songs of Solomon, with some others, in both the Old and 
the New Testaments. 3 Now the fallacy of all this will appear; 1. from the fact 
that they cannot prove those books named by them to be lost at all. The books 
of Nathan, Gad, Ahijah and Iddo, are doubtless comprised in those of Samuel 
and Kings; and Paul never mentions, as they say, an epistle sent to the Laodi- 
ceans, but one written from that place, which was the first to Timothy. 4 

2. Suppose all that is said about lost books to be true. It remains for them to 
prove that there were things in them necessary for salvation, which are not 
in those which Ave have. This they never can do, and reason is against 
them; for, 

1 Watson's Bib. Die. word Maw.' 3 Calvin and Limborch ; also Dick's Theology. 

2 Calvin and JLiinboich. * I.imborch, also Doctor Clarke. 

5 



30 THEOLOGICAL COLLOQUIES. 

3. If God be so benevolent and merciful as to give his son to die for man, 
would he suffer books to be lost which contained things necessary to salvation, 
that could not be found elsewhere 1 The sacred canon is perfect ; and though 
many be lost, yet all that is requisite for our edification and eternal happiness, has 
been preserved by his goodness. 

Apollos. — I have heard Papists argue that in the Epistle to the Corinthians, the 
apostle exhorts them to keep the things committed or delivered to them, that he 
does the same to Timothy, and certainly commends traditions in one of his 
Epistles to the Thessalonians. 

Aquila. — To this I reply : That these traditions signify certain communications 
of christian doctrine, 1 whether written or oral, as appears from the very face of 
the text, 'Hold the traditions that ye have been taught, whether by word or our 
epistle.' And although Paul did teach some churches viva voce, does it therefore 
follow that what he taught was never written out by him or some other apostle, 
in none of their epistles? And I would further say, 

2. That these traditions are either necessary or they are not. If they are not, 
then we need not dispute ; but if they are necessary, it remains for Papists to 
prove that they were never written by any of the apostles. It is very probable 
that Paul referred to traditions concerning the government of the church, which 
if handed down in an uninterrupted manner, would be very useful to us, thougn 
they be not necessary to our salvation. 2 

Apollos. — But they say that it is necessary to have a genuine cannon of the 
Sacred Writings, and this cannot be without tradition. 

Jlquila. — -It does not appear to me to be absolutely necessary to salvation, to 
have a genuine canon of Scripture, in the sense in which the Papists take it. 
To explain. A man may have a true canon, though he be ignorant of some 
books therein, provided that in those books that he does know, .he meets with ail 
that is requisite to salvation. 3 

2. When we oppose tradition, we do not, Apollos, mean those that depend on 
sensible or experimental knowledge, such as the traditions by which we know 
who were the authors of those books which compose the Sacred Writings. 
We mean those known by a special revelation, whereby it is pretended that God 
revealed to some men, some things necessary to be believed and practised by all, 
in order to salvation, which, nevertheless, he would not permit the sacred penmen 
to commit to writing,- and which they would have all christians, everywhere 
and always, to look upon as apostolical, and of the same authority with the 
books which pass under the apostles' names. 4 These traditions are the inventions 
of men, imposed tyrannically on the christian church by the see of Rome. 
Against them we do most sincerely protest. 

Jlpollos. — You must be fatigued. I have brought forward all the objections to 
your position that I have ever heard, and have thus caused you to lengthen out 
our conversation. I think I am gaining ground. I see the Bible is true, and in 
it are all things recorded necessary for my salvation. A system of truth/ 
privilege, and law complete in all its parts. 



COLLOaUY VIII. 



THE PERSPICUITY OF THE SACRED WRITINGS. 



Apollos. — After a hard day's study to master the subject of our last conference, 
I meet you, my friends, at the appointed hour, still anxious to progress in this 
my delightful task, to hear and learn 'the way of God more perfectly.' 

I Calvin, Limborch. 2 Ibid. 3 Ibid. 1 Schmuckcr. 3 Benson. 



SACRED WRITINGS. 31 

Jlquila. — Well then, Apollos, we will consider to-night the perspicuity of the 
Scriptures, By this I mean, that all things necessary to be believed, hoped for, 
and practised by man, in order to salvation, are so plainly laid down in the 
Scriptures, that every man who makes a right use of his reason may fully 
understand them. 

Apollos. — Do you say that every thing in the Bible is plain and perspicuous? 

Jlquila. — I did not say so. Our ignorance of the languages in jphich they 
were penned, of the Jewish and other customs, the sublimity of the matter treated 
of, and other reasons may cause that some passages are hard to be understood. 1 
But I say this, that whatever obscurity may present itself in some parts, all that 
is requisite for the knowledge of God and our qualification for heaven, is plain 
and easy to be comprehended, And although this itself may be set forth 
obscurely in some places, yet it is plainly declared in others. Indeed it is so 
plain that if a man bring a mind free from prejudice and passion, to its 
investigation, he will never need the magisterial interpretation of a church in 
order to understand its sense. 2 This may be easily proved. 

Jlpollos. — How, my friend? 

Jlquila. — We have proved that the Sacred Writings are a revelation from God, 
and of course true. This admitted, we proceed thus : — 

1. In the Old and New Testaments, this perspicuity is attested. Read from the 
Old, 'For this commandment which I command thee this day, it is not hidden 
from thee, neither is it far off. It is not in heaven, that thou shouldst say, who 
shall go up for us to heaven and bring it unto us, that we may hear and do it.' 
'But the word is very nigh thee, in thy mouth and in thy heart, that thou mayst 
do it.' Here is the testimony of Moses to the perspicuity of the Scriptures. 
David says 'The testimony of the Lord is sure, making wise the simple.' 'The 
commandment of the Lord is pure, enlightening the eyes.' And again, 'Thy 
word is a lamp unto my feet, and a light unto my path.' All confirmed by 
Solomon, who says 'for the commandment is a lamp and the law is light and the 
reproofs of instruction are the way of life.' 

In the New Testament, Christ is proclaimed the 'light of the world,' and the 
apostles are termed the 'light of the Gentiles.' They are sent, says Paul, 'to turn 
them from darkness to light, 1 and the 'power of Satan to the living God:' but, 

2. All men are bound to believe the doctrines necessary to salvation, under 
the penalty of being damned. From this, I infer their perspicuity, for they must 
be intelligible to all who read or hear; for by no means can assent and obedience 
be required to precepts and laws that men do not understand, any more than they 
would be bound by laws which had never been published, or published in 
obscure terms, or in an unknown language. 3 To punish for disobedience under 
such circumstances, especially with eternal damnation, would be injustice in the 
extreme. 

Jlpollos. — Oh! this would be horrible to torment a man for what he could not 
help, or for not obeying a law of which he knew nothing. 

Aquila. — Well, to proceed. 3. If there be obscurity insuperable in truths 
necessary to salvation, it argues that the Holy Ghost either could not or would 
not reveal them plainly, which would be blasphemous. Do not men every day. 
Papists not excepted, profess to be able to illustrate obscure passages, and is it 
possible that a popish priest can do more than the Holy Ghost? It reflects still 
more on the adorable God to say he would not reveal his mind more clearly, since 
it supposes that he left man under the necessity of remaining in the dark a* to the 
means of salvation, and of being eternally damned. 1 

1 Doctor Clarke's General Preface. n Watson's Inst. 

2 Schmucker and Limborcli. ■ Watson and Lnnborch. 



32 THEOLOGICAL COLLOQUIES. 

4. But you will also remember that while christians have differed on many 
points, they have always and every where understood those parts of Scripture 
containing doctrines necessary to salvation in the same way: this has ever 
been the case with those who respect the Sacred Writings as God's word. 1 I 
may add, if there had been obscurity there would certainly have been disagreement. 
Moreover, if the clearness of Scripture doctrine, necessary for salvation, be not 
admitted, jj diminishes much from that benevolence and love to man, which are 
supposed to be so signally manifested by the Deity, in that revelation he has 
made of his will. 2 

Jlpollos. — Though your arguments are forcible, and I think conclusive, will 
you believe me, that Papists argue the obscurity of Scripture, from several texts 
which they quote? I will mention one or two. 'Open thou mine eyes that I 
may behold wondrous things out of thy law.' 'Give me understanding and I shall 
keep thy law:' and then they say, if the prophet David prayed for understanding 
the Scriptures are obscure. 

Jlqvila. — Did you know that, in this very Psalm, David affirms that he is wiser 
than his teachers and the ancients? As he made the law his study 'day and 
night,' he could not certainly, therefore, be ignorant of things necessary to 
salvation. He saw the wicked whom the law cursed, prosperous; and the 
righteous whom it blessed, in adversity. It was to him a mystery, and he prayed 
to understand it. He could not reconcile it and other things with divine justice. 
He asks light. This is the plain exposition of the text. 3 

Jlpollos. — Well, I heard one quote another text. 'Then he (Jesus) opened 
their understandings that they might understand the Scriptures.' These whom 
he enlightened were, say Papists, the apostles, though he had conversed with and 
taught them three years. 

Jlqvila — The discourse here is, I think, concerning the prophecies of the 
passion, death, and resurrection of Christ, not doctrines necessary to salvation; 
and however the knowledge here imparted was necessary to the apostles to 
convince and convict Jews, yet is it not essentially necessary to our salvation. 4 
For a man may be ignorant of prophecy and nevertheless wise in God's plan, of 
saving sinners. 

Jlpollos. — But they say Philip asked the Ethiopian 'understandest thou what 
thou readest?' and he said 'how can I except some man guide me.' 

Jlquila. — I give the same answer to this as to the other text. Things necessary 
for salvation are not implied in the sense of the passage. 6 Every prophecy before 
its fulfilment and its being known to be fulfilled is obscure. He understood it 
when Philip informed him how it had been fulfilled by Christ. This, my friend, 
is like a Papist, who is ever quoting the remark of Peter, concerning some things 
in Paul's Epistles. In them, he says, 'are some things hard to be understood, 
which they that are unlearned wrest, as they do also the other Scriptures, to their 
own destruction.' Peter does not say the JEpistles of Paul, but 'some things' 
contained in them; such as Christ's coming to judgment and other matters, which 
we readily admit are hard to be understood, while the way to heaven is so plain 
'that he that runs may read, and a way- faring man, though a fool, need not 
err therein.' 

Jlpollos. — But, again it is said, if the sacred oracles are so plain, why so many 
commentaries among Protestants, and these often repugnant to each other? 

Jlqvila. — 1. I have admitted, and indeed informed you from the beginning, 
there are many obscurities in the Scriptures, but I deny that these obscurities 

1 Dick and Dwight. a p a ley. 3 Doctor Clarke. 

4 The reader will do well to consult on this text Watson's Exposition, Clarke, and Wesley. 

« Limborch. 



SACRED WRITINGS. 33 

contain in them any doctrines necessary to salvation, and if they do, they are 
elsewhere clearly expressed. 1 

2. I moreover own that from some improper cause, commentators may obscure 
plain passages: but, 3. How wide soever they may differ in other things, there 
is but little difference amongst them in respect to things requisite to man's 
salvation. 2 

Jlpollos. — I have heard some Protestants admit as much as this, though not in 
express terms, yet by way of consequence. They acknowledge the perspicuity 
of the Scriptures in opposition to Papists ; but with this restriction, that the 
Scriptures are clear and perspicuous in themselves, but our understandings dark 
and depraved, and that we cannot understand without special illumination which 
is granted only to the elect. 3 

Jlquila. — The difference between this opinion and that of the Papists is, that 
the one attributes this illumination to the Pope alone, but the former grant it 
to all the elect. 4 The error is almost self r evident. Christ having died for all, 
as we shall have occasion hereafter to prove, though we be depraved and 
dark, yet grace reflects light on all, that all may fully know the things necessary 
for salvation. 

Jlpollos. — I confess I am done. I am now more than ever convinced that the 
plain common sense meaning of God's word is that after which we should seek. 
It is the exposition that should be given, and when this is done, it is easier to 
understand it than some men think, at least that part of it in which is set forth 
the plan and condition of man's salvation. It does seem to me that Scripture 
ought to be explained by Scripture, and the more closely we cleave to its 
language the better. 

Jlquila. — I believe so too. I would here take occasion to say, that in explaining 
the articles of faith necessary to be believed, no man ought to be tied down to a 
language not contained in the Bible. It is true that the learned and pious in 
every age have diverged from this point. I do not say that they may not use 
other phrases, than those contained in the sacred volume, in presenting to the 
world their articles of faith, and in proposing to the sinner the condition of pardon ; 
still I must say that the Sacred Writings are plain, and to present their truths in 
their own plain and simple style, so easy to be understood, would carry conviction 
to many a mind and heart that remain dark and impenitent. 5 

Priscilla. — How could the poor and ignorant enter upon the pathway to heaven, 
if it were obscured by the learning of men of science? A plain sermon, setting 
forth my condition as a sinner in Scripture language, and Christ's offer of mercy 
on his own conditions in the same way, reached my heart and brought a wan- 
derer home. 

Jlquila. — I am glad to hear from you so appropriately, Priscilla — a practical 
exposition of my argument. I had almost thought you were not interested in our 
conversation. I am happy to find myself mistaken and hope you will assist us 
all you can. 

Priscilla. — I never thought as closely in all my life, as I have done since you 
and our young frierft have been engaged, in these theological discussions. I am 
sometimes afraid that I shall forget my domestic concerns. I hope I shall be able 
to attend all your meetings. Thank Heaven — all is plain that is necessary for our 
salvation, and I rejoice in the proofs adduced of this fact. 

Jlpollos. — So do I, and there is abundant grace to aid as, that we may travel in 
that plain way. Good night. 

1 Limborch. 2 ibid. 

3 Calvin's Inst. Dwight and Dick on the election privileges and perseverance of the 
saints, et alibi. < Limborch and Watson. 

5 Sec the example of the Rev. J. Wesley, in his sermons, perhaps the best extant. 



34 THEOLOGICAL COLLOQUIES. 



COLLOaUY IX. 

THE SACRED WRITINGS WERE DESIGNED FOR THE PROMISCUOUS USE OF ALL — THEIR CON- 
SEQUENT TRANSLATION AND EXPOSITION. 

Jlquila. — All that has been said on the canon, authority, perfection, and 
perspicuity of the Sacred Writings may be denominated their attributes. Let us 
now consider their use. And here, first, I propose to shew that they ought to be 
read by all men, as they contain all things necessary to be embraced for salvation. 

The Church of Rome denies this to the laity only under several restrictions. 
That they should be thus read we prove: 1. By the express command of God, 
who makes it not only lawful to do so but obligatory. 'And these words saith the 
Lord, which I command thee this day shall be in thine heart, and thou shalt teach 
them diligently unto thy children, and shalt talk of them when thou sittest in 
thine house, and when thou walkest by the way, and when thou liest down and 
when thou risest up, and thou shalt bind them for a sign upon thine hand, and they 
shall be as frontlets between thine eyes. And thou shalt wri^e them upon the 
posts of thy house and upon thy gates.' In the same book, but at another place, 
we hear him again saying, 'When all Israel is come to appear before the Lord 
thy God, in the place which he shall choose, thou shalt read this law before all 
Israel, in their hearing. Gather the people together, men, women, and children 
and the stranger that is within thy gates, that they may hear and that they may 
learn, and fear the Lord your God and observe to do all the words of this law. 
And that their children which have not known any thing, may hear and learn 
to fear the Lord your God, as long as ye live in the land whither ye go, over 
Jordan to possess it. 1 

Apollos. — These texts are very explicit. 

Jlquila. — Yes, and so are other parts of the same book, and indeed the same 
chapter, from which we made the last quotation. In the charge of the Almighty 
to Joshua, it is made the duty of Israel to see that the 'Book of the law depart 
not out of their mouth:' the Lord saith 'you shall meditate therein day and night.' 
This duty was enjoined by Christ, 'search the Scriptures;' and the apostle to the 
Gentiles says, 'Let the word of Christ dwell in you richly in all wisdom.' But 
if, 2. We consider the end for which God gave a revelation to man, we shall 
more forcibly perceive the obligation to read and study to understand it. This 
is set forth in the prefatory remarks ' of St. Luke to the 'excellent Theophilus,' 
'that thou mightest know the certainty of those things wherein thou hast been 
instructed.' And says St. John, 'these are written that ye might believe that Jesus 
is the Christ, the Son of God ; and that believing ye might have life through his 
name.' St. Paul says 'that the man of God may be perfect, thoroughly furnished 
unto all good works.' Hence the same apostle enjoins the reading of his epistles 
to other churches than those, to which they were directed, even to all the 'Holy 
brethren ;' and we may, Apollos, 3. Infer all this from the commendations 1 given 
of the Sacred Writings. It is styled the 'word of life,' 'the power of God for 
salvation to every one that believeth,' 'the sword of the spirit, '#md my dear friend, 
to cut off the laity from this privilege, is to expose them unarmed and naked, to 
the violence of Satan. 2 

Apollos. — Did not the Jews of old read the Scriptures every Sabbath day ? 

Jlquila. — Yes, they did, and they do it now to the great shame of many who 
profess Christianity and neglect God's word. This I offer, as a fourth and last 
argument in conjunction with the fact, that praises are poured on those who 
discharge this pleasing and solemn duty, which proves its importance. Read the 

1 Watson and Limborch. 2 Schmucker, Dick, and Dwisrht. 



SACRED WRITINGS. 35 

first Psalm, 'blessed is the man who delights in the law of the Lord, and meditates 
therein day and night.' See Mary at the Master's feet hearing the words of 
eternal life : Jesus commends her. Remember the eulogy passed on the 'noble 
Bereans,' who 'searched the Scriptures daily.' Timothy was praised for knowing 
them from a child, and my good friend, let me tell you, your old namesake 
Jlpollos, was styled 'a man mighty in the Scriptures.' I must say with Peter, 
whatever may be the opinion of the Pope, called his 'successor,' 'we have a sure 
word of prophecy — we would do well to take heed thereunto.' 

Jlpollos. — I assure you I feel the force of these arguments. But Papists say 
that abundance of heresies are introduced by reading the Scriptures, and therefore 
it ought not to be allowed. 1 

Aquila. — For the same reason, I might say that abundance of injury has been 
done by eating and drinking, and therefore I must do neither. The fact is, the 
Scripture contains the plan of man's salvation, and all should seek to become 
acquainted with it ; and moreover no heresy is to be attributed to the oracles of 
God, but to the depravity of those who read them. 

Jlpollos. — It will then follow as a matter of course, if the Bible ought to be read 
promiscuously, that it ought also to be translated into the vulgar tongues, as they 
are called. 

Aquila. — Not necessarily or absolutely, but accidentally so, as men are unac- 
quainted with the Hebrew and Greek, the original languages of the Bible. If 
they would use as much diligence as they are accustomed to do for earthly things, 
they might easily obtain a knowledge of them ; but as they do not understand 
them, for their benefit, the Sacred Writings must be translated. 2 The practice of 
the church in all ages recommends this course. 

In the first ages of Christianity, the church had not only the Greek version 
of the Old Testament, which was a translation of the seventy, called the Sep- 
tuagint, but also several Latin translations of both the Old and New. 3 Jerome 
translated the Bible into the Latin and Sclavonian languages. Chrysostom into 
the Arminian ; and Ulphilas, bishop of the Goths, and one of the Nicene council, 
into the Gothic. The Syriac version of the New Testament is very ancient, and 
my friend, the See of Rome, has allowed Arminians, Russians, Ethiopians, Scla- 
vonians and Muscovites, to read the Scriptures in their mother tongues, and 
Dupin, a professed Papist, is of opinion that not only ought all the faithful to read 
the Bible, but that it ought to be translated into the vulgar tongues. 4 

Jlpollos. — Notwithstanding the necessity of such a translation, the practice of 
the christian church, and the opinion of Dupin, the Sorbonne doctor, Papists object 
to it. They say that after the Babylonish captivity, though the people could not 
understand the original of the Scriptures then extant, they were not translated into 
Chaldee for their use. 

Aquila. — I had hoped that the opinion of that splendid man, as a man of 
learning — I mean Dupin, a member of the College of Divinity at Paris, founded 
by Robert de Sorbonne — and the practice of the christian church, the Papal branch 
of it not excepted, and the necessity of a translation, would have been a sufficient 
answer to every objection. To this last I reply : In Nehemiah it is said 'So they 
(the Levites) read in the book, in the law of God, distinctly, and gave the sense, 
and caused them (the Jews) to understand the reading.' Now it is apparent, that 
it is not said that Nehemiah or others, explained the text, but 'gave the sense,' 
which might well be done, though they understood the language. It may also 
be asked if a nation can forget its native tongue, in the short space of seventy 
years j and the few passages with Chaldee idiom, do not prove that they did 

1 See the elaborate tracts of Dwight, Dick and Watson, on this subject. 

2 Schmucker, Dick, and Limborch. 3 Ibid. 

A Limborch and Dupin's Hist, of the canon and writers of the Old and New Tests. 1 vol. 9 cli. 



36 



THEOLOGICAL COLLOQUIES. 



forget it. 1 Let it also be remembered, that the Jews understood Paul when he 
addressed them in Hebrew, at the time of the uproar in Jerusalem, and after the 
lapse of many hundred years, they still retained a knowledge of their language, 
it being handed down from father to son. 2 

Apollos. — But they say the apostles wrote only in Greek. 

Jlquila. — This is not so. All the ancients agree that Matthew wrote in 
Hebrew. 3 2. The other apostles wrote in Greek, because that was then the 
common language, and they wished all to learn the wonderful works of God. 
That reason now ceases, as the ancient Greek is very imperfectly known in 
Greece, much less in other countries; and [ offer it as a reason why it should be 
translated into other tongues. 

JLpollos. — If the design of these translations be, that all may understand the 
Bible, is it not thwarted by the fact that the learned cannot comprehend them. 4 

Jlquila. — I reply, 1. They can at least understand those things necessary to 
salvation, as proved already by the Scripture. And 2. As to those parts not 
necessary, let them pray and study; and if after all, they cannot comprehend 
them, there will be no hindrance to their salvation ; but if your argument holds 
good, then 3. The learned themselves are not to read, as they cannot understand. 

Jlpollos. — The council of Trent ordained that the vulgar Latin version should 
be used in all controversies, &c. as equal to the original Hebrew and Greek. 5 
Was this correct? 

Jlquila. — By no means. For great respect must be paid to the originals — they 
are the standard. This decree makes the Latin version infallible; whereas Pope 
Sextus 5th, and Clement 8th, since the decree of that council have made several 
alterations. Its claim also on the score of antiquity is very meagre. 6 

Jlpollos. — If the Hebrew and Greek be the standard, how careful ought a trans- 
lator to be, and how decidedly honest ? 

Jlquila— Indeed he ought. 1 . He should be learned in the original languages, 
so as to understand his work. 2. He should be a man of fidelity, who would 
religiously render every word, word for word. If the text is ambiguous, so let 
the translation be. That he note all words of his own, and touch not the text. 7 
On the whole, perhaps a more honest set of men could not be engaged in such a 
labour, than those who translated from the original, our version — commonly 
called 'King James' version' of the Holy Bible. 8 



COLLOQJJY X. 

THE EXPOSITION OF THE SACRED WRITINGS, NOTWITHSTANDING THEIR SEEMING OBSCURITY, THE 
RIGHT OF ALL ; AND THERE IS NO VISIBLE ARBITER IN MATTERS OF FAITH AND CONSCIENCE. 

Jlpollos.— It is proved that necessary things are clearly revealed in the oracles 
of God ; but it is also admitted, that while some truths are plainly set forth in 
some places, they are obscurely presented in others. Moreover, it is agreed that 
useful things, though not absolutely necessary, are often obscure, and need illus- 
tration. The causes may be various : as ignorance, inattention or carelessness in 
the reader, or the sublimity of the subject. I want you now to tell me the 
business of an expositor, or interpreter of God's word. 

1 Limborch. 2 l ^ d - 

3 Eusebius on the Gospel of Matthew ; also the references he makes to Papias, St. Ireneus, 
Origen. Cruse's translation of Eusebius, Edi. 1833. St. Cyril of Jerusalem, St. Jerome, 
Epiphanius, and Chrysostom, as referred to in Limborch. 

4 Dwight and Dick. 5 Mosheim and Milner. 

6 Limborch. 7 1°^- — a ^ e0 Buck and Watson. 

B The noble testimony of that great and good man, Doctor A. Clarke, in his general preface 
to his Com. et alibi. 



SACRED WRITINGS. 37 

Aquila. — God is the fountain of all light and goodness; and he who unde;rtakeb 
a work like this, should give the true sense according to the intention or mind 
of the Deity. 

The schoolmen had anciently their mystical sense, and a variety of technical 
terms to be applied in giving the meaning of a text; but the plain literal common 
sense meaning of God's word, is the only one that can be given with a clear 
conscience. 1 

Jlpollos. — But surely there is a mystical sense in the prophecies. 

Jlquila. — True, in them there is what is called by some a mystical sense. 
These mostly relate to Christ. We have only to ascertain their literal meaning, 
and fulfilment in the type, and then apply them to Christ the Antitype. 2 Some- 
times there is an entire fulfilment of the prophecy in the type, and yet the Holy 
Ghost applies it in a higher sense, as in Isaiah, where it is said 'the people that 
walked in darkness,' &c. and what is there used for a Jewish deliverance, in 
Matthew is applied to the emancipation of the Galileans and the tribe of Zebulon 
from spiritual blindness. So in Hosea, 'out of Egypt have I called my son,* 
spoken of Israel's deliverance from Egyptian bondage, but applied in the New 
Testament to Christ's flight into that country. 3 It is also to be observed, that the 
prophecy is often expressed in an exalted sense, and cannot be confined to the 
type without manifest impropriety, — the words themselves show that we are to 
look for the meaning elsewhere, and that they are to be taken in a more sublime 
sense. See Isaiah again, 'Therefore the Lord himself shall give you a sign: 
Behold a virgin shall conceive and bear a son, and shall call his name Emanuel.' 
Though an address to Ahaz, yet the immaculate conception of the Virgin Mary 
is evidently set forth. So in the 16th Psalm, 'Thou wilt not suffer thy Holy One 
to see corruption,' is a direct allusion to the resurrection of Christ 4 

Jlpollos. — Are not (he literal and mystical sense both set forth in some 
prophecies'? 

Jlquila. — They are manifestly. 5 But sometimes it happens, though rarely/that 
a prophecy commences with the literal meaning, but in a short time leaves the 
type, and goes to the antitype, and expressly points it out, as in the 53d chapter 
of Isaiah. In the preceding chapter, under the type of the deliverance of the 
Jews from Babylonish captivity, is pointed out the spiritual deliverance of the 
church by Christ; but, at the end of that chapter, he describes the antitype, and 
through the fifty-third, points out Christ in the most lively strains. Hence, in 
opposition to the Jews, we say that many prophecies never were and never could 
be fulfilled in the type, 6 only imperfectly, and must have their completion in the 
antitype, Christ Jesus our Lord. 

Jlpollos. — I therefore plainly see, that although in some passages of Sacred 
Writ there is both a literal and mystical sense, yet I am not bound to subscribe to 
any man's opinions against the convictions of my own conscience. 7 In thus 
doing, I may subscribe to errors the most gross. 

Aquila. — Indeed it may be so, and hence there is no universal judge in matters 
of faith, who may decide controversies in religion. Papists say that God has 
appointed a public and visible judge of all controversies in matters of faith. 8 We 
say that every man is to interpret privately for himself, and the direction of his 
own conscience. 

Jlpollos. — How can they prove such a judge? 

Aquila— They do not prove it. For 1. They are not agreed among them- 

> Dr. Clarke's letter to a young minister. 5 M'Kwcn and Clarke's Com. 

a M'Kvven on the Types. 6 M'Ewen. 

:J Limborch and Newton. 7 Dr. Clarke and Limtorch, also Dick. 

* Ibid. — also Dr. Clarke. 8 Calvin, Sclunuckcr and Limboicli. 

6 



38 THEOLOGICAL COLLOQUIES. 

selves, who he is : the Jesuits say the Pope of Rome — others, that the right is in 
a general council, without the Pope, or in both ; and as they are not agreed, it is 
evident they are in doubt about their own religion. But 2. We prove we are 
right concerning a private interpretation or exposition by these arguments. 1. 
Though it might remove some differences, God has no where signified that he 
would appoint such a judge, much less has he pointed out the man. 2. But 
God commands directly the contrary. To the Colossians the apostle says, they 
are to 'teach and admonish one another in psalms, hymns,' &c. The same com- 
mand is virtually given to the Corinthians: we are told not only to read, but to 
prove the Scriptures, 'all things. 5 We are taught to search them, to know 
whether the apostles themselves preached the truth, — from all which, we easily 
infer that God has left the Sacred Writings as a rule, for the direction of our con- 
duct, and consciences too, but never has appointed a visible judge to preside over, 
much less dictate to them. 1 

Jlpollos. — Did you know that Papists make the Jewish church, its priesthood, 
and the sanhedrim a model for theirs ; and quote for an example and the appoint- 
ment of an infallible church, the seventeenth chapter of Deuteronomy, where the 
Lord instructs Moses, 'If there arise a matter too hard for thee,' &c. and directs the 
parties to the priest and judge, for a final decision; and therefore they say God 
has appointed such a judge in the christian church. 2 

Jlquila. — I deny both the antecedent and the consequence. 3 In opposition to 
the former, God did not appoint a judge in matters of faith, but in civil and 
political affairs, for it is there said, 'if there arise a matter too hard for thee in judg- 
ment, between blood and blood, between plea and plea, stroke and stroke.' Again 
this judge was not infallible though you admit him to be the priest, or high-priest, 
for in Leviticus a sacrifice is appointed for the priest that sins through ignorance. 
And God, in the law, enjoined on them impartiality, which would have been 
unnecessary if they had been infallible, and in Malichi they are sharply reproved 
for departing from the way and causing others to do so. From all these, it is 
plain, that those infallible judges not only might err, but actually did so, with 
many aggravating circumstances. This is still more evident, if we notice their 
unjust sentence passed on the prophets, and finally on Christ himself, whom they 
delivered to Pilate. 

Jlpollos. — But suppose, they say, the infallibility was in the council or sanhe- 
drim ? 

Jlquila. — I reply that this would be the last and least of all infallible. For it 
was made up of Pharisees, Sadducees, and Essenes, all of whom could not be 
right, being each different in sentiment, doctrine and practice, and above all, the 
Sadducees denied the resurrection of the dead, one of the most important doctrines 
of the Bible. 4 

In fact no judge of matters in faith was ever appointed in the Jewish church, 
and admit that there had been such a judge among the Jews, its inapplicability 
to Christ's church is manifest from the fact that none such is pointed out in the 
Scripture. 5 

Jlpollos. — But they say that if such a judge be not appointed, Christ has not 
provided as well for his church the spouse, as God did under the old dispensation 
for the. Jewish church. 

Jlquila. — But I reply, as Christ has not done it, we may reasonably infer that 
the church is better without such a judge. The people of Israel lived in one 
land, and formed one body politic, and might have one head with no inconve- 
nience, which cannot be said of christians scattered over all the world, and only 
bound to Christ their head. 

1 Limborch. 2 Ibid. 3 ibid. 4 Mosheim and Milner. & Limborch and Watson. 



SACRED WRITINGS. 39 

Jlpollos. — Some go so far as to say that if God has not appointed such a judge, 
then he has not made ample provision for our salvation. 

Aquila. — We have proved the reverse by showing that the Scriptures which 
are clear and explicit, contain all things necessary for salvation, and the quotations 
that are made from them to prove that the pope has the power of determining 
controversies in himself, are impertinent beyond description. Any decision of 
the church on the conduct of an individual, is a decision of it as a body and not 
by an individual, who has any right to dictate to that whole. 

Christ is the head, and the Bible the rule, by which all are bound to walk. In 
our next conversation we will consider a question that involves the rule for the 
exposition of the Sacred Writings. 



COLLOaUY XL 

THE DECREES OF COUNCILS AND THE WRITINGS OF THE FATHERS, ARE NO RULE OR STANDARD 
FOR THE EXPOSITION OF SCRIPTURE, OR THE DECISION OF CONTROVERSIES CONCERNING IT. 
THE QUALIFICATIONS OF THOSE REQUIRED TO EXPOUND GOD's WORD. 

Apollos. — On an examination of the arguments adduced at our last interview, 
I find there are yet one or two things, about which I need information and want 
your opinion. It has been said, that the decrees of councils, and the writings of 
the fathers, are the rule for the interpretation of the Sacred Scriptures. 

Aquila. — This is fallacious, and is easily proved to be so. Some of the fathers 
wrote nothing, and of course they will not be adduced ; among those who did 
write, we are not able to discover their opinions about the disputes now existing 
among christians. This will be apparent, if we consider that there are very few 
writings of fathers who lived in the three first centuries, from whom we might 
chiefly expect information, and those that remain do not treat of points in dispute 
now, but maintain the divinity of the christian religion against both Jews and 
Gentiles, sometimes only refuting heresies, 1 — some are obtruded on us as writings 
of the fathers that never were written by them; and even the studious and 
learned, acknowledge that those extant are so adulterated, as that it is hard to tell 
the originals. Moreover, there is as much dispute, concerning the meaning of 
the fathers, as about the import of the Scriptures. All parties quote them, and 
all differing, cannot all be right ; and from what is extant, as only a few wrote, 
'we have the opinions only of a few.' 

If we knew the opinions of the fathers, it is not to decide our controversies, 
because every one has been charged with some error, and all may be mistaken. 
They themselves denied that any man ought to be absolutely swayed by them, as 
thoy were liable to err. 2 

TJIiey also differ among themselves, in matters that the church of Rome thinks 
of vital importance; but in order that they be our judges, and decide for us, it is 
evident that they should agree. 3 

Apollos. — But you know that the Papists reject the opinion of the fathers, 
whenever they are opposed to the notions of that church. 

Jtquila. — Certainly, and after all it would take a lifetime to read all their volu- 
minous writings; or if neglected according to the tenor of the argument, one 
might forfeit his salvation. 4 

Apollos. — You reject the decisions of councils too, I Buppos 

Jlquila. — I do. They are not handed down lo us unadulterated. We do not 
know what were the genuine decrees; several spurious acts are foisted in, hut 
if pure, they are not to decide our matters; for Papists themselves admit that 
general as well as particular councils may err. 

1 Moshoim and Milncr. > Ibid. > Limborcli. * [bid. 



40 THEOLOGICAL COLLOQUIES. 

Jlpollos. — But there never were any general councils held. There always were 
more bishops and pastors absent, than were present, and I can plainly see how 
even a general council, would be as liable to err, as a particular one. 

Jlquila. — Truly, you are right ; and numbers never can confer infallibility. It 
is also evident from history, that those councils consisted of party men, who 
decided in favour of their own opinions, and censured others without regard to 
truth. 1 

Jlpollos. — But the Romanists say, if a general council may err, so may the 
whole church. 

Jlquila. — Admitted, — and yet the consequence of the argument is easily dis- 
proved ; for while a whole council may err, absent ministers or members may 
retain the true faith; and even admit that all the church apostatize, yet the faith 
and truth of God remain the same, as though this had not occurred. 2 

Jlpollos. — Then every man has his own or personal salvation to work out, in 
dependence on grace, and must give account of himself to God for his belief and 
practice. As the Deity has no where appointed a universal judge to decide the 
controversies in his militant flock, in matters of faith or practice, each individual 
of that flock, should most certainly judge for himself, directing his conduct 
according to God's word, which should be searched diligently, and obeyed con- 
scientiously : Nor ought any member of Christ's church to assume to himself 
the right, to impose authoritatively his opinions on others. 

Jlquila. — An apostle has said, 'who art thou that judgest another man's ser- 
vant, to his own master, he standeth or falleth.' 

If our heavenly Father had appointed such a judge, it would avail us but little, 
unless fully persuaded that we are bound to submit to his decisions ; and in vain 
may it be objected by Papists, that no Scripture is of private interpretation. A 
private interpretation is one thing, and an interpreter another. The Scriptures 
have a general and public application, to the necessities and condition of every 
member in Christ's general church. 3 

Jlpollos. — But you do admit that it is the special duty of some men to 'expound 
God's holy word.' 

Jlquila. — To this question, I have a two-fold answer. It is the positive duty 
of every man to expound or interpret the Bible, conscientiously, and according to 
his best apprehension of its meaning, for his personal edification and comfort : 
But again, some are called, specially, to this holy and blessed work, for the 
edification of the church, and the comfort of Christ's flock, over which they are 
appointed 'overseers,' being 'moved thereto by the Holy Ghost.' There are 
duties devolving on them of a special nature, which they should honestly and 
faithfully discharge. 

Jlpollos. — Well, my friend, I suppose myself, or another, called of God to pro- 
claim his gospel to men, and consequently bound to give a clear exposition of 
the Sacred Writings. I ask the qualifications for such a work. 

Jlquila. — The answer to this question must have a specific bearing on yourself. 
As you feel it your duty to expound that word, and intend devoting your life to 
the service of the church, I will point out some of those things, that I believe 
calculated to aid in the accomplishment of the great end of your calling, the 
instruction of the ignorant, the reformation of the sinner, and the consolation of 
God's dear children. 

We have said that every christian has the right of expounding the Scriptures 
for his personal benefit ; certainly not at random, but according to some consistent 
and certain rule. There surely are some things requisite for forming correct 
opinions of the revelation from God to man. I suppose they are either pre- 
paratory or concomitant, 4 and proceed to notice them. 

1 See Milnor, Mosheim and Jones. 3 Dr. Clarke, Henry and Benson. 

2 Milner and Jones. 4 Smith, on the Sacred Office. 



SACRED WRITINGS. 41 

Apollos. — What do you mean by preparatory and concomitant? 
Jlquila. — By preparatory, I mean those things that qualify for the duty itself, 
and by concomitant, those that are brought into action while we are engaged in 
that duty. 

I am certainly of opinion, that a correct knowledge of the original languages of 
the Sacred Writings, must be of great assistance to any man engaged in their 
exposition ; but too much stress has been laid on the value of this knowledge, 
often by smatterers in learning, and mere novices in christian divinity. 

An acquaintance with ancient languages is certainly a valuable acquisition ; 
but if more time were spent in acquiring a knowledge of modern tongues, might 
not the christian preacher offer salvation to many, who now 'set in darkaess and 
the valley of the shadow of death ? ' Ancient history, especially the connection 
between sacred and profane, will help to an exposition of prophecy ; but above 
all, whether he have these qualifications or not, he must approach every theolo- 
gical subject, free from all prepossession and prejudice, as a disciple to learn, 
and not as a master to teach. It must be also remembered that human ability is 
incompetent to this great work, and as I once said to you, my friend, he must 
implore the assistance and grace of an all-wise God. Such a work is not to be 
approached by one filled with self-conceit, but with an ardent desire to know the 
truth, and a determination to embrace it at the hazard of all. Indeed there should 
be a mind sanctified, honestly and piously disposed, to depend on God, to guide 
and support him in the way of truth. 'Receive with meekness,' says St. James, 
'the engrafted word, which is able to save your souls ; ' and 'desire the sincere 
milk of the word,' says St. Peter, 'that ye may grow thereby.' 

Apollos. — Your remarks bring to my mind the declaration of our Redeemer, 
'If any man will do his will, he shall know of the doctrine whether it be of God, 
or whether I speak of myself ;' and again, 'he that is of God hearelh God's 
words.' I plainly see that these are indispensable qualifications for a correct 
understanding and honest exposition of the 'word of life.' What are those that 
are called concomitant ? 

Jlquila. — I should suppose that one ought to examine the context, and carefully 
regard the intention of the author ; otherwise he will make that author say what 
was never designed. 1 We should never, I think, attempt to explain a clear pas- 
sage of God's word, containing a positive truth, by an obscure one j and moreover, 
that obscure texts should be illustrated by those that are clear and explicit. 2 
Jlpollos. — This is good advice. 

Jlquila. — Moreover, we ought ever to distinguish between literal and figurative 
texts, as I have elsewhere said. We are never to strain a figure, or extend its 
application further than its author designed Nothing is to be admitted that 
implies a contradiction, or that is contrary to the analogy of faith, which is every 
where plainly set forth in the oracles of redemption. I do believe, my friend, 
that those qualifications are of infinite importance, and you see now my key to 
an exposition of the Sacred Writings. Scripture and Reason. 3 The former can 
never contradict itself, and must be expounded so as not to do it; and the latter, 
or reason, will ever justify such an exposition. 

Jlpollos. — But, brother, what share has reason in the interpretation of God's 
word? 

Jlquila. — A very important one. Special cases among men are almost infinite 
as to number, and there could not be a rule for every such case, li is the pro- 
vince of reason, to apply the general rules of Scripture to the condition of such, 
and resides, it is with the assistance of reason that obscure passage B are so inter- 
preted as not to allow of a contradiction, or that which is opposed to right reason. 4 

1 Dr. Clarke's letter to a preacher, and Commentary. • Ur. Clarke— Watson, and Wesley. 
3 Smith's Lectures on the Sacred Oilicc. ' Watson's Inst. 



42 THEOLOGICAL COLLOQUIES. 

Apollos. — But has not our religion its mysteries,, and can reason comprehend 
them? 

Aquila. — Some things are called mysteries because they depend on the free and 
arbitrary will of God, and of course cannot be comprehended by reason, and 
remain mysteries until God reveals them ; but after this revelation they certainly 
are no longer such. And again some things are called mysteries, not in relation 
to the present time, but the period before their revelation ; and some facts are 
revealed as such, that is, as mysteries, but why they are so, or how, we are not 
required or expected to know ; and while reason does admit their existence on 
divine authority, it cannot comprehend the mode, nor is it necessary. 1 

Apollos. — It would seem evident that reason is thus useful in religion ; but are 
we in Scripture commanded thus to use it? 

Jlquila. — Certainly. Paul says, to the Corinthians, 'Brethren, be not children 
in understanding, in understanding be men; ' to the Ephesians, 'See that ye walk 
circumspectly, not as fools but as wise ; be not unwise, but understanding what 
the will of the Lord is.' The same apostle reproves the Hebrew church for not 
using it, representing them as 'babes,' and 'unskilful in the word of righteousness.' 
And did not our Lord notice the want of its proper exercise when he said, 'do ye 
not yet understand ?' Besides, Apollos, all divines, of every sect, appeal to this 
tribunal, however contradictory and false their preaching may be, which to me is 
strong evidence of the fact that the human mind must of necessity be influenced, 
by the reasonableness of a principle ; and unless we allow reason this prerogative, 
we shall be able to refute no error, for all religionists quote Scripture to confirm 
their opinions. Let me also tell you, my brother, with the short exposition you 
have had of mysteries, revealed as such, that whatever is unreasonable is not of 
God. 2 

Apollos. — But is it not said, 'the carnal mind is enmity against God ; it is not 
subject to the law of God, neither indeed can be.' 

Jlquila. — True. But by the 'carnal mind' we are not to understand the faculty 
of judging right, or reason. 3 It not only can, but does subject itself to the law of 
God, and it is by reason that men not only consent to the law, but are a law unto 
themselves, as may be plainly seen by the serious perusal of the fourteenth chap- 
ter of the Epistle to the Romans. In the fifth chapter to the Galatians, we have, 
enumerated the works of the flesh, which indicate the carnal mind ; but reason is 
not once named among them, which we know is directly opposed to them, and 
therefore the carnal mind and reason are different things. 

Apollos. — But is it not said, 'we preach Christ crucified, to the Jews a stumbling 
block, to the Greeks foolishness V 

Aquila. — St. Paul does not say to all Jews and Greeks, but only to those of a 
perverse mind. So far from this, he says in the next verse, 'of those who are 
called he is Christ the power of God and wisdom of God.' 

Apollos. — Look where it is said, 'casting down imaginations and every high 
thing that exalteth itself against the knowledge of God.' Are not these imagina- 
tions the reasonings of men ? 

Aquila. — Paul speaks of empty, vain reasonings, not solid, substantial argu- 
ments, founded in truth. 

Apollos. — I want to be right, and you must bear with me. Recollect what the 
same apostle says : 'Beware, lest any man spoil you through philosophy and 
vain deceit, after the tradition of men, after the rudiments of the world, and not 
after Christ.' 

Aquila. — By philosophy here we are not to understand sound reason, any more 

1 Kitld on the Trinity, and Drew on tho immateriality and immortality of the soul. 

2 Watson and Limborch. 3 Ibid. 



SACRED WRITINGS. 43 

than logic, physics, or ethics. God himself blessed Solomon with wisdom, and 
made him a philosopher, that is, a wise man. The philosophy here condemned 
is that which is opposed to the christian religion: as the philosophy of Aristotle, 
who contended for the eternity of the world, and that of Epicurus, who denied 
the divine Providence. 1 

Jlpollos. — Then philosophy has something to do with the Bible and religion ? 

Jlquila. — That will depend on what you mean by philosophy. If by it is 
meant that discursive and reasoning faculty of man, by which he detects errors 
and discovers contradictions, I agree and have shown that this has to do with the 
Bible and religion. But if by philosophy is meant the fixing stated rules, or 
principles, which are not to help in expounding the sacred books, but by which 
they are to be tried, then I reject it altogether, for these reasons. Because every 
rule ought to be more certain than that which is to be tried by it ; 2 but philo- 
sophy is much more uncertain than Scripture, and therefore ought not to be tried 
by it. Again if philosophy, or these stated rules and fixed principles, of which 
mention is made above, be necessary to an interpretation of the Scriptures, then 
those only would understand it, who fathom the mysteries of those principles and 
rules of philosophy, so called. Of course, many would not know their duty, or 
would be uncertain, concerning things necessary to salvation, and might be ulti- 
mately damned. Moreover, the Scripture would be wholly superfluous ; for to 
understand such fixed rules, or the philosophy of this world, would be, to have 
all that is necessary to a knowledge of our state and obligations. Wherefore I 
conclude that reason is the key to God's word ; by this we understand and apply 
it to our faith and practice ; but it is not the only means. 

Jlpollos. — I assure you this is a very strong and rational conclusion, and it 
occurs to my mind, that in our first interview, you pointed out reason as a means, 
but at the same time informed me of the value and importance of prayer, faith in 
Christ, and all their attendants, or those things immediately dependent on them. 

Jlquila. — Since, my friend, the method of obtaining everlasting life depends on 
the will of God, it was requisite that man should come to the knowledge of it by 
a revelation, which is but a manifestation of the divine will. Neither reason nor 
philosophy could ever have attained to this knowledge, or taught it to man ; and 
even after a revelation, he constantly needs the light and influence of the Holy 
Ghost, to enlighten his mind, excite his hopes, strengthen his purposes, and help 
him to understand and tread in the way to everlasting life. 

Jlpollos. — My brother, I am now not only fully satisfied of the authenticity of 
the Bible, but of the end for which God gave it to man. I am also furnished 
with arguments to establish its use, and shall know, I think, how to profit by 
them. O ! precious, precious book ; the best in all the earth. 

Priscilla. — I think, Apollos, we shall now be ready to consider any subject set 
forth in its sacred pages. There is an indescribable joy in the recollection, that 
this blessed volume is a present from my Heavenly Father ; the directions that 
he gives, for comfort here, and joy eternal beyond the grave. 

Jlquila. — Our next or second subject shall be Deity and his works. 

i The reader is respectfully requested to consult Dr. A. Clarke, on the exposition of the texts 
referred to in this colloquy. 
2 Duncan, Watts, and Locke. 



DEITY AND HIS WORKS. 



COLLOQUY I. 

THE NAMES OF THE DEITY AND THAT NATURE ASCRIBED TO HIM IN THE SACRED WRITINGS 
CONSIDERED — HIS ATTRIBUTES. 

Jlpollos. — I come this evening, my friend, with a merry heart, equipped for 
the battle. The Scripture is a revelation from God. This is the rule of our 
religion, and it is proved to be not only true, but good. Now I am ready to attend 
to any subject, that you may select from it. 

Jiquila. — We have many on which to converse; I however promised to 
commence this evening with Deity and his Works. 

Jlpollos. — None more pleasing to me, in all the Bible. 

Jiquila. — But before I enter on this delightful theme, I want you to attend to 
those terms that are used to designate the Deity, and by which he is called or 
named in the Sacred Writings. 

Those that we shall consider at present are not the names of his attributes, nor 
such as have relation to his creatures. These we may converse of at another 
time, we mention now only those that regard his nature. They are five in 
the Hebrew of the Old Testament, viz.; nini Jehovah, contracted sometimes 
into rv Jah, e\n^H Elohim or Aleim, wk Adonai, *?n El, w Shaddai, '•wVtf El 
Shaddai; and also two in the Greek of the New, viz. : Qsog Theos, God, and 
Kt>£io£, Lord, which are simply translations into that language, of the two first 
names of the Deity here mentioned in the Hebrew, and they respect him as the 
fountain of all existence. 1 

To explain then the Hebrew, is virtually also to explain the names appro- 
priated to the author of all things, in Greek ; as they stand recorded in the New 
Testament. On these names you may consult commentators on the texts, where 
they occur, and those tracts in biblical and theological dictionaries, on this 
specific subject. 

Jlpollos. — I hope you will give me a short exposition of them, and the manner 
in which they ought to be applied, for the encouragement of vital piety. 

Jiquila. — Well then, take the first, Jehovah, by contraction Jah, or as some say 
the Tetragrammaton. The Jews aver, that it was only used anciently by the 
high-priests, in solemn benedictions, that it ought not now to be used at all, and 
therefore they say, f the Name bless thee.' 2 This is easily proved to be their 
superstition, by a reference to the fact, that the Israelites were required to call 
him by that name, and it was lawful to do so. Hear the words of Moses, which 
plainly set forth that practice; f The Lord our God,' often repeated. This also 
was done by Joshua, as may be seen in the last chapter of the book by his name; 
by Elijah in his prayer on Mount Carmel, and in very many instances by Isaiah, 
Jeremiah, and Amos. The Israelites also, in their common serious discourses, 
used this name in the same way. You doubtless remember the address of David 
to Goliah, and also that to Abigail the wife of Nabal. 

Parkhurst'H Heb. and Gr. Lex. 2 Clarke, Pavkhurst, and Limborch. 



DEITY AND HIS WORKS. 45 

The Jews and Christians all agree, that it is a term which denotes the essence 
of Deity, and signifies He who exists. 1 Others think that from what God says 
in Exodus, 'but by my name Jehovah was I not known to them,' that this 
name implies the constancy of God; as if he had said 'I am that I am, a 
faithful God, and will now perform my promises made to Abraham, in blessing 
his posterity. 2 

Jlpollos. — How, in a system of theology, would you for practice apply this name? 

Jlquila. — From, it we learn what God is in himself, an eternal Being- ; the 
dependence of all others on him as such, for their existence, he being the fountain 
or source of all; and also what should be our confidence in his promises; for he 
will certainly fulfil them. 

Jlpollos. — Will you please give me the interpretation of the word Elohim, the 
second name of the Deity, and then the others in succession. 

Aquila. — Elohim, or as .some say Aleim, is an appellative rather than a 
proper name or noun; in the original it means 'strong Judge,' and is in the 
plural number, the singular Eloah, being seldom used. This is sometimes 
applied to angels, and hence the Almighty is styled 'Lord of lords,' and 'God of 
gods.' As the word Aleim or Elohim, this being the pronunciation with the 
Masoretic points, is plural, some suppose, that it sets forth the Trinity, and thus 
argue from it; but I am happy to inform you, my friend, the doctrine of a 
Trinity in Unity rests on a firmer basis than a simple verbal criticism. 3 

Jlpollos. — Well, the meaning of Adonai. 

Jlquila. — This word is also plural, it is rendered Kudos', Kurios, Lord, in 
Greek, and sometimes AsaVoT^, Despotes, a 'sovereign Lord.' 4 It has generally 
prefixed to it a pronoun of the first person, and its true meaning is 'my Lord,' by 
way of eminence. It is applied to God, though it is sometimes also used in 
application to creatures. 

The fourth name is El, from which many other names are derived. It is an 
appellative and signifies a 'strong God.' And the fifth, Shaddai or El Shaddai, 
is wholly applied to Deity, and means the 'all sufficient or omnipotent God.' 
These are the names appropriated to the Almighty, in the holy Scriptures, as 
founded on the very essence of his nature; and every good man will take 
encouragement from the consideration of them. 5 

Jlpollos. — You may now, my friend — proceed with your subject, and do pardon 
the inquisitiveness that caused this digression. 

Jlquila. — It was a digression, but a very necessary one. We have to use 
names for the Almighty, they ought to be explained, and indeed, it was proper to 
do it at this time. In our first subject, you had the foundation and rule of true 
piety. We now proceed to the consideration of its several parts. They are two ; 
the knowledge and worship of God. These are subordinate to and directly 
connected with each other. He that knows God, worships him, and he that 
adores the Deity aright must be acquainted with him. 'How shall they call on 
him in whom they have not believed, and how shall they believe in him of whom 
they have not heard?' is the language of inspiration. This knowledge is then 
the foundation of his worship, it is not separate from practice, much less barely 
speculative, spurious, and barren. 6 

The first part of piety is the knowledge of God, and this loads us to the investi- 
gation of our second subject, Deity and his works. I consented to explain the 
names appropriated to him to prevent confusion. We will consider first, the nature 
of the Deity as proclaimed in the Sacred W tilings. 

Jlpollos. — Brother, is not this an incomprehensible subject ? 

1 Clarke, Parkhurst, and Limborch. 4 Parkhurat'a Ct. Lexicon and Watson's Bib. Die. 

2 Dr. Clarke and Scott's Com. b Watson, Stackbouse, and Limborch. 

8 Parkhurst lleb. Lex. also Watson's Bib. Die. and Dick's Tlico. ,; \Vcsl.v\s works. 



46 THEOLOGICAL COLLOQUIES. 

Jlquila. — My dear Apollos, the nature of God cannot be fully comprehended. 
He is 'Majesty infinite;' we are imperfect and f see through a glass darkly.' We 
intend no subtile or intricate, much less metaphysical exposition, of the divine 
nature, such as schoolmen advance ; they have no connection with piety. We 
simply undertake from the Bible to show, what sort of a nature that is called 
divine, and then, from the same book, to point out what kind of a Being He is, 
to whom this nature agrees. 

This knowledge is delivered in Scripture in express words ; or may be inferred 
from unexceptionable premises. Moreover such knowledge is declared to be the 
foundation of all true and spiritual worship. 1 We undertake to define nothing, 
that is not set forth in the records of truth ; and taking these for our rule, let us 
approach this interesting subject with modesty and caution. 

Apollos. — But, my friend, how will you come in this way at the nature of the 
Almighty ? 

Jlquila. — By the consideration of those attributes or perfections ascribed to him 
in the Scriptures. They are not accidents, common or proper, distinct from 
the divine essence ; but one and the same with it. 2 They denote to us the mani- 
fold perfection of that nature, 3 according to our ability to apprehend it. 
There is therefore actually no distinction between his essence and attributes, but 
that which arises from our imperfect way of conceiving of them; and this im- 
perfection in us is not feigned, but arises in the very nature of the thing to be 
considered. 4 Although the mind conceives of that which in itself is simple and 
uncompounded, as many distinct attributes; yet, in this operation of it, there 
is in fact no error, but an imperfect apprehension. 5 

Jlpollos. — Do you mean that there is but one perfection in Deity, and this is 
subdivided in order to be understood by us? 

Jlquila. — Yes ; strictly speaking, God is a Being of immense perfection of 
goodness in every respect. This perfection we divide and subdivide, in order to 
reduce and bring down its operations to the weak capacities of men ; while at 
the same time all these operations are but the diversified actions, of an Intelli- 
gence immensely good. 

Jlpollos. — I think I begin to apprehend it; pardon my numerous interruptions. 
You requested me to present every difficulty that should occur to my mind, as 
we proceed in our examinations of the doctrines of the Bible. 

Jlquila. — Two things are to be regarded in the divine attributes. First, as our 
distinction of them arises in the nature of the thing, we are never to confound 
them or their effects. 7 We are to explain each separately, distinguishing the 
effects of the one from those of the other. And, secondly, we are not to confound 
the effects of the attributes with the attributes themselves. As pardon with 
mercy, punishment with justice ; for the effects are free and voluntary, and may 
be absent without detriment to the attributes, which in themselves are necessary 
to the divine nature. 8 

Jlpollos. — But, my friend, what are they? 

Jlquila. — Divines arrange them differently. I think they should be distin- 
guished into two sorts or classes. Those that belong to God considered simply 
as a Being ; which are essential to his very essence and existence, and constitute 
him, if I may so speak, what he is, namely God ; and cannot of course be com- 
municated to creatures, they being incapable of sharing in the same. These 
have been called the incommunicable attributes of the Deity, and are thus named : 

i Dwight and Dick. 5 Locke. 

2 Watson. 6 Clarke and Limborch. 

3 Stackhousc and Limborch. 7 Archbishop Tillotsonj also Schmucker. 

4 Saurin. 8 Watson and Saurin. 



DEITY AND HIS WORKS. 47 

The Unity, Spirituality, Omnipresence, and Eternity of God. 1 The other 
attributes of our Creator are those that appertain to him when considered as a 
living Being, exercising himself toward his creatures. These are called com- 
municable, because they may be imparted in a degree to other intelligences. 

Jlpollos. — Which are they ? 

Jlquila. — Of this kind are Life and the properties thereof, Understanding, and 
Will. In the Will are two sorts of attributes. Some considered as passions, 
such as Love, Hatred, Anger, Desire, Aversion, Hope, Fear, Despair, Joy, 
Sorrow and Repentance. Others are considered as moral virtues, restraining 
those passions, as Justice, Clemency, Patience, and Severity ; to which some add 
the Power, Glory, and Happiness of God. 2 

To all these, at another time, I design to call your attention. 

Priscilla. — Oh, I have been wholly engrossed with the outline you have given 
of this important subject, — Deity, apart from his works. Who can understand 
the Almighty? If you undertake to consider and converse on this delightful 
topic, surely we may promise to attend diligently. But I must tell you plainly, 
I approach it, though accompanied by you, my husband, with e fear and 
trembling.' 

Jlquila. — And thus we ought, Priscilla, to approach at any time, one of such 
extent. The God we worship, fills the universe; with what reverential awe 
should we contemplate those perfections, in the exercise of which he is con- 
tinually engaged in doing good ? 

Jlpollos. — Darkness is now upon it. The veil may be rent and I may un- 
derstand it more perfectly ; but after all, I remember f his ways are past 
finding out.' 

Jlquila. — Let us come to-morrow evening prepared, to consider and apply for 
our spiritual benefit, each one of these attributes. 



COLLOaUY IT. 

UNITY OF THE DEITY ESTABLISHED BY SCRIPTURE AND REASON— IMPROVEMENT OF THIS 

DOCTRINE. 

Jlpollos. — Well, my friend, we are seated 'and anxiously wait to hear your 
remarks on that interesting subject, the nature and perfections of the Deity ; the 
outline of which you gave us at our last interview. 

Jlquila. — On that occasion I mentioned that the attributes of the Deity had been 
divided into communicable and incommunicable ; that these last belonged to God 
considered simply as a Being, and that they were so far peculiar to his essence, 
that they could not be imparted to any other intelligence ; no creature being 
capable of sharing in the Unity, Spirituality, Ubiquity, and Etornity of the 
Almighty. These perfections we may consider in that order in which they are 
here named. The first is the Unity of the Deity. 

Jlpollos. — What do you mean by Unity, as a term applied to God ? 

Jlquila. — in the last book of Moses, there is a declaration made to the Israelites, 
which was cited, in the Gospel of Mark, by our Redeemer. It is this: 'Hear, 
O Israel, the Lord our God is one Lord.' This is a positive annunciation of the 
Unity of the divine nature. By it, I understand, not a Unity in which there are 
several individuals under one species or genus; but a numerical Unity, whereby 
God is undivided in his nature, separate from all other beings, and incapable of 
being multiplied; for he exists as ONE and no more. 3 And as there is an 
eternal distance between infinity and finitude, this Unity mnsi be essential to his 

1 Stnckhonse and Limborch. 3 Calvin, Watson, Dick, and Dwight 

* Ibid, and Archbishop Tillolson. 



48 THEOLOGICAL COLLOQUIES. 

nature. That this notion of the Deity, which has been taught for so many 
thousand years, through that revelation which God has made of himself, is 
correct, we proceed to prove by his own word and by reason. 

Jlpollos. — Will you be kind enough to give me the Scripture proof first ? 

Jlquila. — To that already quoted you may add 'The Lord he is God, and there is 
none else besides him.' And again, 'See now that I, even I, am he, and there 
is no God with me.' In the New Testament it is written, 'This is life eternal, 
that they might know thee, the only true God.' In the first Epistle to the 
Corinthians, 'And there is none other God but one ;' 'to us there is but one 
God, the Father, of whom are all things.' In Galatians, 'but God is one.'' In 
Ephesians, 'One God and Father of all, who is above all, and through all, and 
in all ;' and Paul says to Timothy, 'There is one God.' 

Jlpollos. — My dear friend, I had forgot the Scriptures are full of this doctrine ; 
from every page testimony may be adduced to establish it. Do give me the 
arguments drawn from reason. 

Jlquila. — God is a necessary and self-existent being; for the very notion of 
God implies necessary existence. Can this be common to more than one ? 
Certainly it cannot. For if we suppose more Gods than one, nothing will be 
found in each of them, singly, why they should necessarily exist. And why 
should we not as well suppose a thousand as ten, and ten as two ? Again, in 
different individuals, there certainly are some peculiar or singular properties, by 
which they differ from one another. This cannot be said of God, who is a 
necessary, and therefore a most perfect nature. 1 

But suppose there were more Gods than one, they might each of them will, 
not only things different, but also things contrary to one another ; for it is neces- 
sary that every one of them should be endued with freedom of will, in order to be 
a God. Now Apollos, what would be the consequence? In the confusion arising 
from a plurality of Gods, willing different and contrary things, the whole course 
of nature would be disturbed, and the subversion of all order ensue. Besides 
this, it would destroy all true religion, for if we admit of more Gods than one, 
no just reason could be offered, why we should obey one more than another. To 
obey all at one and the same time would be impossible. 2 

Jlpollos. — Your arguments shew me at once the madness of the Manichean 
heresy, which in the year of Christ two hundred and seventy-seven spread itself 
through Arabia, Egypt, and other parts of Africa. 

Jlpollos. — Admit the notion of Manes, that arch Persian, who, educated among 
the Magi, would engraft their system on the christian stalk ; and things contrary 
to common sense must be also admitted. 3 Suppose, as he taught, two principles 
ever active ; the one good -and the fountain of goodness, the other evil and the 
source of wickedness; these two principles are not only opposite, but never 
subject to each other. Nothing could be expected but the disorganization of all 
things. The arguments for the Unity of the Deity disprove these opinions. 
Besides it is contrary to every principle of right reason, to suppose a God that is 
evil or wicked ; for the very notion of God carries with it the idea of infinite 
purity, and the most profligate cannot admit the reverse. 

Jlpollos. — I assure you, my friend, the exposition you have given of this per- 
fection of Deity is very clear, I feel the force of those arguments you have 
adduced. Suppose you were preaching on the Unity of God, what application 
would you make of that doctrine ? 

Jlquila. — I would, after having established it as a doctrine taught in the Bible, 
and after proving it by reason, show that the Saviour's advice should most cer- 
tainly be taken. 'Thou shalt worship the Lord thy God, and him only shalt thou 

« Dick's Thco. also Paley's Nat. Thco. and Limborch. 3 Mosheim, Milner, and Buck. 
5 Tillotaon and I^imborch. 



DEITY AND HIS WORKS. 49 

serve ;' for if there be but one God, we should certainly serve him according to 
his appointment. Again we should rely solely on him for eternal life, for if there 
be but one Almighty Being, he and he alone, can grant and secure to man, an 
eternity of bliss. 

Priscilla. — My husband, the Scriptures say 'thou shalt love the Lord thy God, 
with all thy heart, and with all thy soul, and with all thy mind.' This is called 
'the first and the great commandment.' I would add to your application of the 
divine Unity, this idea: that if there were more Gods than one, we never could 
discharge this solemn duty; and indeed, no reason, as already argued, could be 
assigned why I should not love one more than another, if there were a plurality 
of Gods. But as there is only one true and living God, who bestows on me all 
the benefits I enjoy, he may and does justly claim the adoration of my whole 
heart. 

Jlpollos. — This is an admirable appendage, my friend Aquila, to your appli- 
cation. 

Jlquila. — Indeed it is. We must try to profit by it. Let us devote to God our 
whole hearts, and from him alone expect a crown of unfading glory. 



COLLOaUY III. 

SPIRITUALITY OF THE DEITY CONSIDERED — OBJECTIONS TO IT ANSWERED — APPLICATION. 

Apollos. — The second incommunicable attribute which you promised to notice, 
is the Spirituality of the Deity. I begin to be better pleased with the considera- 
tion of the attributes, than at the commencement. I think I see their value as 
subjects of meditation for every christian. The application of the Unity of God 
has left a lasting impression on my mind. I find I must 'love him with all my 
heart.' Pray tell me what is meant by his Spirituality? 

Jlquila. — The Redeemer declared to the woman of Samaria, 'God is a spirit.' 
By this, I understand, that he is a most pure immaterial essence, without body or 
parts, invisible, and not to be represented by any sensible image; whose essential 
act is to think. 1 In reflecting on this perfection of the Almighty, we must remove 
all ideas of corporiety or figure from our minds, and look upon him as an im- 
material, incorporeal, intelligent Being. 2 

Jlpollos. — I know the sacred oracles positively affirm that 'God is a spirit;' 
and I cannot conceive of him as any thing else; but I want the arguments 
founded in reason to establish it, as well as those deduced from the volume of 
inspiration. 

Jlquila. — Well my friend — if you want reason, take this plain syllogism. Spirit 
is of a nature much more noble than matter, and superior to it ; but God has 
created the spirits of angels and men, and must therefore be a spirit or of a nature 
superior to it. 3 Again, unless God is a spirit and immaterial, he would be a 
natural and necessary agent: indeed he would not be God, for all matter in its 
own nature is dull and inactive, and ever subject to certain laws. It cannot be 
moved, unless impelled by some force; its motions are proportionate to the force 
applied, and it rests not unless impeded by some body distinct from itself. Surely 
none of these laws can be applied to the Deity, without destroying that notion 
that all the world has of the excellency and independence of his nature. 4 The 
powers of finite creature are too weak to comprehend the actions of a spirit, 
hence terms are used in the Sacred Writings that convey in them, when speaking 
of God, the idea of matter, such as 'hands, ears, and eyes/ because we have none 

1 Locke and Chalmers. » Pnlcy, Dick, and Dwigbt. 

2 Saurin. < TillotBOD, Stackhouse, and Limborcli. 



50 THEOLOGICAL COLLOQUIES. 

that are better for pointing out the operations of an immaterial essence, or a 
most pure spirit, such as is God. Therefore the book of inspiration accommodates 
itself, if I may so speak, to the debility of our intellect and the poverty of our 
language; and for our spiritual benefit, uses terms which otherwise would be 
inadmissible. 

Apollos. — The attributing those terms to the Almighty in a literal sense, was 
the ancient heresy of the Anthropomorphites ; who took the declaration, that man 
was made in the likeness of God, in that erroneous way ; unmindful of the fact, 
that it respected the internal condition of the soul, which had stamped upon it 
that holiness and purity, in which consisted its similitude to its great author. But 
how is it that you say he is invisible 1 

Jlquila. — Because he is a spirit, it will follow that he is invisible j for a spirit 
is not only without corporeal extension and figure, and the other properties of 
body, 1 but also colour, which is properly the object of sight; hence the Bible 
says expressly that 'he cannot be seen.' Moses desired to see his face, but was 
informed ' Thou canst not see my face ; for there shall no man see me and live.' 
The apostle to the Gentiles styles him the 'invisible God,' 'whom no man hath 
seen nor can see.' 

JLpollos. — But does not the Scripture say that God did appear to several of the 
patriarchs and prophets of old ? To Isaac, Jacob, Moses, Aaron, as well as to 
Abraham, the father of the faithful. To Gideon, to the parents of Samson, to 
Micaiah and Isaiah, as also to Nadab and Abihu, those wicked sons of the Jewish 
high-priest? 

Jlquila. — In none of these cases are we taught, as I think, that God himself 
was truly seen. He manifested himself by the divine Shekinah, that glorious ap- 
pearance which he made in a bright cloud. 2 This was frequently done to the 
patriarchs, and also to the Israelites from Mount Sinai, at the giving of the law, and 
when the Shekinah overshadowed the tabernacle 'a voice was heard,' but there 
was no figure or shape by which the Deity could be designated. At other times 
he manifested himself by an angel, that represented him ; thus he appeared to 
several of the patriarchs, thus to Moses, Gideon, and to the parents of Samson, of 
whom it is positively affirmed, that 'the angel of the Lord,' or 'the angel of his 
presence,' appeared to him. To Isaac, Micaiah, and the prophet Isaiah, the 
Lord manifested himself in dreams or visions of the night. Thus he appeared 
not only to the prophets under the Old Testament, but to several of whom we 
have account under the New, who are said 'to have been admonished by God in 
a dream.' 

Jlpollos. — But, my brother, is it not affirmed that the saints in the other world, 
'see God;' that they shall behold him 'face to face,' and see him 'even as he is?' 

Jlquila. — Permit me to say, my friend, that 'to see' there does not mean, in my 
opinion, to behold the divine essence ; since, if there could be a vision of that, 
there must be some determinate figure or colour, which is the proper object of 
sight. By the beatific vision in heaven, I think we are to understand a familiar 
presence and constant conversation with God such as the angels enjoy; accom- 
panied by the perpetual fruition of all the good that shall flow from the divine 
wisdom, power, and goodness. Let me say to 'see' means to enjoy God, and all 
that good granted to his saints in glory. 3 God, therefore, is not only one, but a 
spirit, uncompounded, for if otherwise, the principles composing this com- 
pound must have been antecedent to his existence, and would make him a 
dependent creature; but he is a simple, pure, unadulterated spirit, without body 
or parts. 

1 Tillotson, Stackhouse, and Limborch; also, Saurin, Dick, and Watson. 

2 Clarke, Henry, Scott, Benson, and others on those several texts. 

3 Limborch, Dwight, and Dick. 



DEITY AND HIS WORKS. 51 

Priscilla.— 0! how incomprehensible. He is 'past finding out.' 'No man 
hath seen him at any time.' 

Jlpollos. I confess this is a mysterious subject. It seems so difficult to con- 
ceive of any substance other than matter. Hence I suppose some have said that* 
the idea of an immaterial substance implies a contradiction, and that there is no 
possibility of any other Being besides matter? 

Jlquila. — To this very objection, that great man, Bishop Wilkins, has replied, 
and I give you his words. 1 'It hath been said that the idea or notion of an immate- 
rial substance implies a contradiction, but though this has been said it was never 
proved j nor can it be, until either a man be able to evince that the notion of 
substance, according to the most general use of it, doth necessarily imply cor- 
poriety, than which nothing can be more false ; or, unless a man shall pretend to 
the certain knowledge and comprehension of all things that are or may be, than 
which nothing can be more vain.' 

Jlpollos. — I plainly see now, there is no inconsistency in this ; for the notion of 
a substance does not necessarily imply corporiety. 

Jlquila. — Certainly not ; and I am truly pleased that you arrive at such a con- 
sistent and rational conclusion. Can you not, my friend, undertake yourself the 
application of this subject? 

Jlpollos. — It looks like presumption to attempt it. But as you were adducing 
your proofs, the woman of Samaria came into my mind, and all the circum- 
stances of that case suggested the application and use of your doctrine. 

Priscilla. — Do let us hear it. 

Jlquila. — Certainly — we must have it. 

Jlpollos. — Your doctrine, and I think I can now say in truth, mine too, is that 
'God is a spirit.' This our blessed Lord taught Samaria's daughter, and drew 
from it the practical conclusion, 'And they that worship him must do it in spirit 
and in truth.' I therefore would with diffidence suggest, that as God is a spirit 
he may and does exact a spiritual worship, and this only is acceptable in his 
sight. Again, my spiritual wants are innumerable. If God be a spirit, may I 
not confidently expect from him not only spiritual benefits, but all the comforts 
of a spiritual kind that I need, to effect my peace and joy here, and ensure my 
happiness hereafter. Besides, if God be a spirit and requires a spiritual worship, 
he being not represented by any similitude, as one without body or parts; to 
bow down before an image of the likeness of any thing in heaven or earth, must 
my friends, be offensive to him. 

Jlquila. — Most assuredly it is. God has denounced it in an explicit manner, 
saying, 'Take ye therefore good heed unto yourselves, for ye saw no manner of 
similitude on the day that the Lord spake unto you in Horeb, out of the midst of 
the lire, lest ye corrupt yourselves and make unto you a graven image, the simili- 
tude of any figure, the likeness of male or female.' And again, to whom then 
will ye liken God? or what likeness will ye compare unto him? Under the New 
Testament dispensation we hear in effect the same by the apostle Paul, 'For as 
much then as we are the offspring of God, we ought not to think that the God- 
head is like unto gold, or silver, or stone, graven by art or man's device. And 
the times of this ignorance God winked at, but now commandeth all men evi rv 
where to repent.' Here, my friend, is a spiritual worship. I assure you of the 
pleasure I feel, at that practical and scriptural application you have made of the 
doctrine discussed this evening. 

Priscilla. — I think we must have him at it often. You know, Apollos, if you 
have but one talent it is not to be 'buried.' 

Jlpollos. — I am sure I do not desire to do this, but 1 came to Learn not to teach, 
if 1 were capable of doing so. 

1 Bishop Wilkins' Nat Religion, b. i. c. 8. p. 105. 



52 THEOLOGICAL COLLOQUIES. 



COLLOaUY IV. 

OMNIPRESENCE ONE OF THE DIVINE ATTRIBUTES — THE EVIDENCE OF REVELATION IN REGARD 
TO IT — ITS PRACTICAL USE. 

Jlquila. — Divines differ widely respecting the ubiquity or omnipresence of trie 
Almighty. Some understand it of his essence, others only of his power, provi- 
dence, and knowledge. There are certainly difficulties on all sides, and I am not 
qualified to determine which is right. It is however sufficient for all the pur- 
poses of practice, my friend, that God declares that he is every where present 
exercising an oversight in the affairs of the universe, for the preservation of the 
order and harmony thereof. We have already said that man, who is finite, 
cannot expect to comprehend the Being, who is infinite and unlimited in all his 
perfections. 1 

Jlpollos. — What are the arguments for it, as a perfection of the Deity? 

Jlquila. — The Almighty declares that he is so far present in every place as to 
be excluded from, and circumscribed by, or included in none. After an un- 
searchable and an ineffable manner he is every where, so that no place can 
possibly be conceived of where God is not. 2 This may be argued from the fact 
of his infinity. A being who is boundless must be omnipresent. Arguments 
may also be drawn from the presence and exercise of other attributes, as the 
power and providential care of the Divinity, which are manifest in all his works, 
at one and the same time. 3 Some argue this perfection from the spirituality and 
unity of God. As he is separate from all creatures, a pure spirit of immeasurable 
perfection, not to be divided or multiplied, but in all and filling all. 4 However, 
from the consideration of all, we are forced to the conclusion of the Psalmist, 
'Great is the Lord, and his greatness is unsearchable ! ' Indeed, my friend, the 
Scripture itself speaks of it in the same way. There God says, 'Heaven is my 
throne, and the earth is my footstool.' 'Do not I fill heaven and earth, saith the 
Lord?' Solomon says, 'The heaven and the heaven of heavens cannot contain 
thee.' Job's friend said, 'Canst thou by searching find out God ? Canst thou 
find out the Almighty to perfection? It is high as heaven, what canst thou do? 
deeper than hell, what canst thou know? The measure thereof is larger than 
the earth and broader than the sea.' But, Apollos, that sublime passage of the 
sweet singer in Israel, sets forth this perfection of Deity in a manner acknow- 
ledged to be unequalled by any thing in the whole world. 'Whither shall I go 
from thy spirit? or whither shall I flee from thy presence? If I ascend up into 
heaven, thou art there ; if I make my bed in hell, behold thou art there.' This is 
the account which the Bible gives us of the divine immensity. It does not, I 
think, become us to speculate about it, much less to puzzle ourselves with in- 
tricate questions as to the mode.- It is enough to know that the ubiquity of the 
Almighty is one of his perfections, essential to his nature, and evidently involved 
in the very notion we have of God. 5 

Apollos. — The more I consider, the more I am constrained to wonder at and 
adore my Maker. If my friend, I could comprehend him, he would not be worthy 
of my adoration. But the incomprehensibility of his nature, shows to me the 
value of that revelation he has made of himself, through which I may know 
enough of him, to ensure my happiness and interest, and engage my affections 
forever, even for ever and ever. 

Priscilla. — O ! this is a thrilling subject. God is every where present. Do 
let me tell you what have been my impressions during your conversation. 

1 Stackhouse and Limborch: 3 Saurin. & Watson and Saurin. 

2 TiJlolson and Abcrncthv's Sermons. 4 Ibid. 



DEITY AND HIS WORKS. 53 

If Deity is in this and every place, how circumspectly should we walk, and 
what our reverence at the reflection we are in his presence, and he sees us 1 
Indeed, my husband, I am forcibly struck with the fact, that if God is not every 
where, he could not justly claim the worship of men and angels, every where 
and at the same time ; and I question whether they would be willing, but for this, 
to do him homage. But he is present, even now, in this and in every place. If 
so, with what confidence may all men, every where, pray and offer their petitions 
to him, resting assured he hears their prayers. Yes, he sees the tears of the 
widow, he hears the cry of the fatherless, he knows the sorrows of his children. 
This could not be so if he were not omnipresent. Besides, all our thoughts, 
words, and actions, are under his eye. How grave, how serious, how devout, 
ought I to be ? O ! it is an overwhelming thought : I sink into confusion. 
'Thou, God, seest me.' 

Jlquila. — Indeed, Priscilla, you have obviated the necessity of my application. 
The subject, and your almost involuntary remarks upon it, bring forcibly to my 
mind the address of the Deity to old Abraham : 'I am God Almighty ; walk 
before me, and be thou perfect.' How serious are we in the presence of wise, 
great and good men. How much more so ought we to be in the presence of God. 

Apollos. — Well, I find there is no subject in the Bible so unimportant as not to 
be susceptible of som? practical improvement for the advancement of piety. I 
am sure I am gaining a little at every interview. Good night. 



COLLOaUY V. 

ETERNITY OF GOD, AND ITS PROPER USE. 

Jlquila. — The last incommunicable attribute that we are to consider, is the 
eternity of God. 

Apollos. — What do you mean by the eternity of God? 

Jlquila. — By this I understand that the Almighty is" of infinite duration, without 
beginning or end ; that he is always the same, and of course without any alteration 
or change in his nature. Some have undertaken to inquire nicely into this sub- 
ject, and have defined it to be a fixed, while others have contended that it is a 
successive duration. 1 Eternity has been called a circle, on the periphery of which 
immortal intelligences travel forever, without finding a termination to their exis- 
tence. . 

Jlpollos. — What arguments do you adduce, to prove that this is an attribute of 
Deity, essential to his nature? 

Jlquila. — First, from the testimony of Scripture I establish it. This expressly 
says, that he is 'eternal,' and calls him the 'King Eternal, 1 immortal, who only 
hath immortality, the everlasting God, who fainteth not, neither is weary. The 
psalmist says concerning him, 'Thou art the same, and thy years shall have no 
end.' St. John speaks of him as the God 'who is, who was, and who is to 
come.' From all this it is evident that the Almighty is that being who knew no 
beginning of days, and will know no end of existence. 

Jlpollos. — How can this be proved from reason? 

AquUa. — You see that the Scriptures not only affirm that he is to live forever, 
but that he has ever had an existence. Now reason says, if God has not been 
from everlasting, or as the schoolmen say, 'a parte anteriore,' then he must have 
derived his being from some other source, or cause, and so could ool have been 
eternal, but the being from whom he derived life, or some other, must he God, 
for it cannot be said that God derived his existence from nothing. If there evei 
was a time when nothing existed, it must I"' so now.' 

1 Dwight, Dick, Watson, and Luck. " Talcy, Tillolson, Liinhorcli, and Watson. 

8 



54 



THEOLOGICAL COLLOQUIES. 



Jlpollos. — Yes, and nothing could not form something ; in other words., creation 
and God himself could not originate in nonentity. 

Jlquila. — Unless some being existed from all eternity, it would be impossible 
that any thing should now exist. But as there are a variety of beings now in 
existence,, it is proof that a being did exist from all eternity, from whom all other 
beings most certainly spring, and this being we have elsewhere proved to be God. 
Having established this, it follows, that as God is from all eternity, so he must 
exist forever, or, as schoolmen say, he must be so 'a parte posteriore,' to all eter- 
nity, since, being self-existent, he cannot be annihilated either by himself, or any 
other cause, and therefore must be, as the psalmist says, God 'from everlasting to 
everlasting. And moreover, the independence of the divine nature, and its immu- 
tability too, are to be traced to his eternity. For as an eternal God, he is not 
only independent in his nature and actions, but also immutable both in his sub- 
stance, attributes, and purposes. 1 

Jlpollos. — I see at once the fallacy of supposing a God who has not existed for- 
ever, and whose existence may terminate. I am sure this is a notion, among the 
first I ever received concerning Deity, that he was a being who had been living 
always, and who would live forever. 

Jlquila. — From the consideration of this attribute, so essential to the divine 
nature, we ought to learn, that as God is eternal, we may, if we serve him, assu- 
redly expect the reward of everlasting life. As an eternal being, he, and he alone, 
is able to grant this to his worshippers. Besides, all the denunciations of sin, and 
the warnings of the Deity, would be of no avail, unless the punishment threaten- 
ed, which is eternal with regard to its duration, could be inflicted by him who 
threatens. But let the wicked know, that 'though hand be joined in hand, they 
shall not go unpunished ;' and that eternal God, who is from 'everlasting to ever- 
lasting,' shall see that their punishment does j^pt terminate. Thus we close our 
remarks on the incommunicable attributes of God, and at our next interview, shall 
undertake to consider those that are called communicable. 



COLLOaUY VI. 

ATTRIBUTES DENOMINATED COMMUNICABLE — DEITY CONSIDERED AS A LIVING BEING — SOME 
PRACTICAL INFERENCES DEDUCED FROM THIS TRUTH. 

Jlquila. — Having considered those perfections of the divine nature which by 
theologians have been called incommunicable, I promised at our last meeting to 
notice this evening, those that are denominated the communicable attributes of the 
Deity. I have already remarked that these belong to God as a living being ; that 
they are life and its properties, viz. understanding and will; which, although in 
God, after an infinite and most perfect manner, yet are communicated in a lower 
and an imperfect degree to inferior beings. To God, then, as the 'Living God, 1 
I invite your attention. 

Jlpollos. — What do you mean by life, as applied to God 1 

Jlquila. — You must permit me to premise one or two things, before I attempt 
an answer to your question. Life is attributed to God, and this is the foundation 
of all the other perfections and operations of the Most High, without which there 
would be no God, much less would he deserve to be worshipped. Hence is it 
that the Scripture says, in ascribing life to God, not only that he 'lives,' but like- 
wise takes in some other of his attributes, suited to the subject it treats of, when 
it thus ascribes life to him. For instance, in opposing God to idols, and proving 
him to be true, it distinguishes Deity by calling him the 'Living God.' When it 
opposes him to the riches of this world, as fleeting and transitory, while God is 

' Stackhouse and Limborch. 



DEITY AND HIS WORKS. 55 

immovable, and able to do all things., it calls him the 'Living God.' 1 So when 
he is described as punishing the ungodly, he is styled the 'Living God,' that is 
one who has power to punish, and therefore ought to be dreaded ; for, says an 
apostle, 'it is a fearful thing to fall into the hands of the 'Living God.' But by 
life, properly speaking, as attributed to God, we are to understand that internal 
and constant act and energy whereby the divine nature actuates internally itself, 
and is most perfectly happy, as depending on no other cause to which it owed its 
commencement, and having no seeds of corruption within itself, which might 
destroy it. 2 

Jlpollos. — Then I presume the life of Deity is to be looked upon as the most 
noble of lives. 

Jlquila. — Surely — for it is a life that is most simple, perfect, and eternal. Nor 
is God only a living being, but the author and source of the life of all other beings, 
as is apparent from every part of his word. There he is styled 'The giver of life 
and breath to all ; in whom we live, and move, and have our being.' Hence he 
is represented as the 'quickener of all,' and indeed the 'fountain of' all 'life.' 

Jlpollos. — I was forcibly struck with some of the arguments offered to substan- 
tiate and confirm your views of the incommunicable attributes of the Divinity. 
By what arguments, drawn from reason, would you support the position here 
assumed ? 

Jlquila. — Because God is a most perfect being, and the supreme governor of 
the world ; it is rational to suppose that he should be of such a nature as is capa- 
ble of universal government, which consists in being endued with intellectual life. 3 
Besides, it is easy to see that this is so necessary to be believed, that if any would 
form to himself a God without life, it would be no more than an idol, and totally 
unworthy of all adoration and obedience. 

Jlpollos. — I see at once the drift and feel the force of your arguments. Our 
God actually exists. 

Jlquila. — Yes — rather let me say, lives ; and from what has been said of the 
transcendent excellence of his life, it follows that it can have no end ; but, as 
argued elsewhere, he is eternal, for there can be about him no principle, either 
internal or external, by which he can be destroyed. Hence he is said to have 
'life in himself,' to be 'immortal,' 'incorruptible,' and to live 'forever and ever.' 
Priscilla. — And because he is the fountain, as you said, of all life, by which I 
understand life vegetable, animal, spiritual, and eternal, we may look to him, the 
great fountain of life, for an .entire emancipation from a 'death of sin, to a life of 
righteousness,' and for a final deliverance from this vale of affliction and death, to 
a state of eternal life and joy at his right hand. 

Jlquila. — The properties of life are understanding and will; so that in this are 
involved all the communicable attributes or perfections of the Deity. When we 
next meet we may discuss those relating to the divine understanding. 



COLLOaUY VII. 

DEITY CONSIDERED AS AN INTELLECTUAL BEING— THE DIVINE UNDERSTANDING--^ NATURE, 
OPERATIONS, AND APPLICATION FOR PRACTICAL PURPOSES. 

Jlquila. — We have already suggested, that when we contemplate the Deitj ;i< 
a living being, we are forcibly struck with the component parts el' that lil'o, or 
more properly, its faculties; which are displayed not only in the hook of revealed 
truth, but also in all his works, and those are necessary to his existence, and 
directly connected with all the ideas we have of a Supreme Being ; who, knowing 

1 SuicUhousc and Limborch. * '•' Limborch and Dwight ' Watson and Diel 



56 THEOLOGICAL COLLOQUIES. 

all things, in the freedom of his will,, made and governs them, by his own laws. 
We have also named them, viz. understanding or intellect, and will ; devoid of 
which, the Deity himself could not be said to live. Indeed, my friend, the facul- 
ties of understanding and will seem to be necessary to the absolute existence of 
any intellectual being. 1 I propose to consider, this evening, the divine under- 
standing, as the first faculty of that most perfect life, which is ever exercised by 
our God. 

Apollos. — What is implied in understanding, as thus used by you in relation to 
him'? 

Aquila. — Divines usually discuss this attribute of the divine nature, after that 
manner in which it contemplates things, as they are in themselves. Then it is 
called knowledge, or, as some say, science ; or again as it directs the things that 
are known, to some certain end. Then they call it ivisdom, or sapience. 2 To 
this nature of the divine understanding, as embracing in its range all that is 
knowable, I invite your attention. I will then consider its operations, which are 
called wisdom ; and lastly, its application for the purposes of piety. 

Jipollos. — You say that this perfection of the Deity, which you call intellect or 
understanding, is to be considered then, as the capacity to comprehend all that 
may be known. 

Aquila. — Certainly : and then it is called knowledge. 

Jipollos. — Be a little more particular. What is knowledge 7 

Aquila. — Simply the ability to consider things as they are in themselves, in 
their natures, powers, properties, and all that appertains to them. 3 In this ability 
to consider and weigh, two things present themselves. The first is, as I have 
already said, all that is knowable. This is called the object of the Almighty's 
knowledge. 4 So that whatever has had, now has, or shall hereafter have an 
existence, whether of an intellectual or a material nature, with all their properties, 
are fully comprehended by and known to him. . 

Jipollos. — What incommunicable perfection or attribute of the divine nature is 
this founded on 1 

Aquila. — Truly upon all, as we could show; but especially on his omnipre- 
sence, — for he who sees all, being present at the very make and operation of all 
things, must be omniscient, which is simply to know all. 

Apollos. — But again. What, my friend, are the objects of his knowledge? 

Aquila. — Two things also present themselves as its objects. One is God him- 
self; who in contemplating the perfections of his nature, is perfectly happy; and 
in the next place he observes and considers all things besides himself; such as his 
purposes, his external actions, ihe nature and actions, internal and external, of 
all creatures ; and all things past, present and future. 

This knowledge is ascribed to Deity in sundry parts of Scripture, and almost 
the first idea we form of him is, that he now knows no more than he did at the 
commencement of creation, and will know no more at the termination of the 
world than he does now. 

Apollos. — But what say you of contingencies ? 

Aquila. — I am the more ready to admit that God understands and knows, or as 
some say, foresees contingencies from the fact of his foretelling them, and their 
happening under every circumstance as foretold by him. 

Apollos. — But have there not been a variety of opinions among theologians 
concerning the divine prescience? 

Jlquila. — Certainly. Some have said that he cannot know beforehand, actions 
or events that depend on a free agent ; and others say, if he does know them, he 

1 Locke, and Dugald Stewart. 3 Dwight, Dick, Watson, and Buck. 

2 Stack house and Limborch. 4 Calvin,' Dwight, and Watson. 



DEITY AND HIS WORKS. 57 

foresees as he has determined them by his decree, to one side or the other. 1 
The first opinion, that contingencies are not knowable, is certainly erroneous; 
for as we have already argued, when they do happen, God will certainly know 
more than he did at another time, which knowledge will he ever increasing. 
This would certainly argue present imperfection in him. On the other hand, to 
say that he knows them as he determines them, is to make him the author of 
mischief as well as of good, and thus destroy all accountability as well as agency, 
in other beings ; and also all rewards and punishments on a principle of justice. 
The middle is certainly the correct course. 

Apollos. — What is that? 

Aquila. — That God knows before they transpire, the actions of all agents, or 
rather all contingencies, but his knowledge does not determine them to happen, 
or constrain their event. 

Apollos. — Since we commenced our examinations, it has frequently fallen to 
my lot, to offer objections; you granted me permission to do so. There are one or 
two objections to your positions which occur, and which I should like for you to 
consider now. 

Aquila. — Let us, my brother — have them right out. I assure you I invite it. 
We are in search of truth, and should not dread to investigate any subject in 
theology closely. 

Apollos. — The first that I have heard offered, is founded it is said in reason, and 
is in effect thus: If God foreknows any thing, that will come to pass as he fore- 
sees it, when it happens according to that prescience, it is no longer contingent, 
but necessary, being determined to be so, by the foreknowledge of God ; or what 
has been considered the same, his decrees. It has therefore been concluded, that 
the divine prescience, extends not to future contingent, but necessary things. 

Aquila. — But, my brother, remember what is future to us, is ever present with 
God. Surely all to him is an eternal now, and foreknowledge is a term that 
regards us, not the Almighty. Well, — suppose him beholding our actions, which 
are simply the results of volition in us, as contingencies now happening, — is there 
any difference between his looking on my actions and my looking on yours ? 
Does my knowledge of a deed constrain its performance? 2 So that while the 
knowledge of the infinite Being, extends to all contingencies as before said, they 
by no means become necessary, as the result of that prescience, but remain con- 
tingencies still. 

Apollos. — I see the natural conclusions to which you arrive, on the ground that 
all the actions of the universe are transpiring, as in one eternal now, before God. 
His observation of those deeds do not constrain them, or their events. But, my 
friend, it is said again, that the Scripture presents another cause of objection to 
your theory. If God 'foreknew,' how is it that he grieved at 'man's wickedness,' 
and also that 'he repents' — that he 'expected grapes, when wild grapes were 
brought forth.' And further, although he swore to bring the people into the 
promised land, he did not bring them 'on account of unbelief.' And again, some 
say, how can our heavenly Father entreat men to 'repent' when he knows that 
they never will 'repent 3' 

Aquila. — My friend — God not only knew whal man would do. but also what be 
himself would do; and if prescience make the action necessary in one case 3 it 
certainly is so in the other. 

The truth is, that God acts with all men. on the ground that all is an eternal 
now with him. He requires of all, an improvement of every talent, in the hope 

1 For the arguments on both sides, sec Dr. Clarke, Calvin, D wight, Dick, Stackhouse, 
Limborch, Watson, and especially the Uev. Messrs. Wesley and Fletcher. In these works 
the whole controversy may he found. 

2 The reader will consult the authors mentioned in the preceding note. 



58 THEOLOGICAL COLLOQUIES. 

of a reward. Each one has grace to do it ; yet some will not. The all-wise God 
sees and knows this ; but leaves them as agents to determine their own course ; 
yet in such a manner as not to interrupt the harmony of his government. Surely 
this knowledge of the acts of a free and unconstrained agent, cannot coerce those 
actions. These he knows as contingencies., whilst what he has decreed to be 
done, he knows as necessary. 

Apollos. — Let me see if I understand your meaning. Your argument runs 
thus : God not only knew what man would do, but also what he himself would 
do ; and by virtue of the divine prescience, it is necessary that Deity should first 
try man, admonish him according to his plan for salvation, before that man can 
disobey ; and his knowledge of man's rebellion as a contingency, is in direct con- 
nection with a knowledge of the means used for his recovery. Therefore God 
calls all to repentance and faith in Christ. I confess to you that this, amidst the 
multiplicity of answers to the objection I urged, is to me the most consistent and 
satisfactory. 1 I am sorry to interrupt you so much. You must pardon it, — I 
assure you I would not do it, but for information. Do proceed. 

Aquila. — Many distinctions have been made by theologians, concerning the 
'knowledge' of God, some of them metaphysical indeed. One class ascribe a 
two-fold knowledge to God, saying that it is simple or pure intellect, and the next 
that of vision, both free, but one before and the other after the act of the free will. 
To these, some add a third, called 'scientia media' or the middle knowledge, 
because it partakes of both. 2 You must however, my friend, recollect there is 
little advantage in these speculations. Such also are those about this knowledge 
being as to its manner 'noeticaV and 'dianoctical,'' in order to convey the idea that 
the act is without consideration or reflection, as necessary to bring the whole 
before the Deity; i. e. there is no necessity for ratiocination in God. This 
knowledge is to us incomprehensible, and these theoretical notions of the schools 
are foreign from the great object we have in view, viz. : Theology as connected 
with practical piety. It is enough for us to know that God sees and is conse- 
quently acquainted with the thoughts of our hearts, the words of our mouths, the 
acts of our lives, and in fine all future contingencies. 3 Permit me, my friend, to 
suggest that knowledge in regard to God is simply the theoretical act of the 
divine intellect ; but what we call wisdom in God, if I may so speak, is the 
practical act. 

Apollos. — Be a little more explicit. 

Jlquila. — I have given you the nature of the divine understanding, which is 
called knowledge, or the power to consider and reflect on, as well as to weigh and 
comprehend all things that exist, with all their properties. We are now to con- 
sider its operations, by which I understand what is called the ' wisdom' of God. 
This is said to be that act of the divine intellect, by which Deity knows what 
means to use for the accomplishment of ends, congenial with the perfections of 
his nature and promotion of his glory. In other words he knows his own 
authority, power, equity, the laws he ought to enact, the punishment to be in- 
flicted, and the means to be used for the assistance of man, in the path of obedience 
that he may obtain a suitable reward. At the same time, he knows what liberty 
or permission is necessary to be granted him, for the free and full exercise of his 
agency; though it be to obtain the punishment merited by his own voluntary 
act. 4 

rfpollos.—I have often thought of what the Scripture styles wisdom in God. 
Paul calls him the 'only wise God.' The fountain of 'all wisdom.' Daniel in 
blessing his name, said, 'Wisdom and might are his,' 'he giveth wisdom to the 
wise and knowledge to the understanding.' The apostle Paul cries out, 'Oh, the 

1 Fletcher's Checks ; Wesley on Predestination ; Watson and Limborch. 

» Slackhouse and Limborch. 8 Ibid. 4 Fletcher's Checks, Watson, and Limborch. 



DEITY AND HIS WORKS. 59 

depth both of the wisdom and the knowledge of God. How unsearchable are his 
ways, and his judgments are past finding out, for who hath known the mind of 
the Lord, or who hath been his counsellor V 

Jlquila. — Do you not see here distinctly mentioned both the knowledge and 
wisdom of God? Knowledge, the first, is the thing or attribute itself. Wisdom, 
the other, is the act whereby this attribute is carried out in its operations, and 
these together constitute what is called the divine understanding. 

Jlpollos. — You said that in the last place, you would apply this doctrine for the 
advancement of practical piety. 

Jlquila. — Indeed, my friend, there is a practical use that we ought all to make 
of wisdom in God, especially in our private moments. In secret as well as in 
public, we should walk circumspectly, for God is omniscient and he sees us. 
Moreover in doing right we should ever commend our cause to him. Though 
calumniated and injured here, he sees and will assuredly reward us; if not in 
this life, in the world to come, before angels and men. Besides we may pour out 
our prayers and tears before him, he sees and hears. Our groans shall find 
relief, and our sorrows be healed by him who knows them all. We should never, 
my friend, murmur or repine, he sees and knows what is best for us. He has 
his children under his~ care and will certainly assist them at the proper time. 
He is about. our bed and our path, here, there, and every where; our Father and 
our God. 

Priscilla. — Oh, I had been thinking that this evening's labour would end un- 
profitably. It seemed to me that there was so much mystery in this great subject, 
the divine understanding; but truly it is delightful to contemplate it. My God 
knows — and he, my Father, sees — all the actions of all intelligencies. I must 
make an application of it every day, to my own mind and heart, and remember 
amidst the wrongs of life, the Lord sees them, they shall work for the best. 

Jlpollos. — I will retire and ponder this in my mind, and pray that it may 
better the condition of my heart. 



COLLOaUY VIII. 

THE DIVINE WILL CONSIDERED — ALL THAT IS GOOD ITS OBJECT— LIBERTY ITS INSEPARABLE 
PROPERTY — ITS PRACTICAL USE. 

Jlquila. — During our conversations on the divine attributes, I have more than 
once had occasion to mention that, in the life of God, it is supposed there are two 
faculties, intellect and will. The former we considered at our last interview, and 
I proceed now to notice the second. The divine will has been already named 
as that faculty or internal act of the divine life, from whence springs various 
other perfections, called the attributes of the will ; all which display the infinite 
purity and perfection of God. 

Jlpollos. — Define, if you please, 'will,' as a term used to represent a faculty, in 
lively and constant exercise, by the living God. 

Jlquila. — It is generally taken in a three-fold sense. Sometimes as the faculty 
of willing, and in this sense it is really the divine essence, by which he directly 
wills, as the rational soul of its own nature understands and purposes. Again, 
it is represented as the free efflux of that faculty, and in this sense, it may be 
considered as the designs of God, or as some say the divine decrees, which we 
may notice, Apollos, at another time. It also signifies whatever God wills or 
whatever proceeds from the divine volition, of which nature are all the precepts, 
promises, and threatenings of the Almighty, 1 as we shall see in the course of our 

1 Watson, Dick, I.imtorcli, and Stackhousc 



60 THEOLOGICAL COLLOQUIES. 

conversations. I will barely notice now in a general way the will of God. The 
first thing that presents itself to my mind is its object. 

Apollos. — What is its object? 

Aquila. — Whatever is truly good and agreeable to the purity of his nature. 
This he wills for his own sake., and his purpose to do so is evidently immutable. 

Apollos. — But in regard to evil, can this be an object of the divine will? 

Aquila. — Most certainly not. That which is contrary to the laws prescribed by 
God, as a rule of right, whether through the medium of reason or revelation, 
cannot be said to be the object of that will ; much less can God be delighted 
therein. Therefore sin, which is in its very nature opposed to this rule, and at 
variance with the divine purity, must also be opposed to his will. 

Apollos. — I have heard some say something like this, that although God does 
not will sin as such, yet he does will it as the means of promoting the glory of his 
mercy by its pardon, and of his justice in its punishment. 1 Is this correct? 

Aquila. — There is hardly any man so impudent as to suggest, in a manner to 
be understood in this enlightened day, that God wills sin ; this would grate on the 
ear not only of every christian, but every hearer; but some by way of conse- 
quence assert it. That is as you say in your question, that he wills it to display 
his glory. The impiety of such a position is manifest from the fact, that God is 
supremely happy, blessed, and glorious, as we have proved in himself; and can 
he need the sins of the ungodly to display his glory ? He is both stage and 
theatre, if I may so speak, Apollos — to himself; transcendently glorious, and 
among the infinite means of manifesting this glory, shall it be thought that he 
must descend to that, which would be a blemish on the purity of his own nature, 
and not only will, but decree and in secret purpose ; that the sinner should sin to 
promote his glory, and mat too by the eternal sorrow of an immortal intelligence, 
reduced to anguish the most extreme by the secret purpose of God? 

Apollos. — Oh, I have always thought that it was nonsense to talk about God's 
secret will and revealed will; for if his will were secret and hid, how came any 
of us to know it? But how is it with what are called the evils of punishment? 

Aquila. — The case is not the same. They are physically such, and are called 
evils ; not because they are intrinsically so, but because they are unpleasant and 
disagreeable to the person on whom they are inflicted. If they be chastisements 
they are designed for man's amendment, and may therefore be willed by heaven. 
If they be punishments that destroy him, they illustrate the glory of God and 
display that justice, which has been voluntarily insulted by man, and as the 
demerit of his own acts, and a conservative of the divine authority may be willed 
by the Deity; while the transgression was never willed much less decreed or 
determined by him. In this sense we are to understand a variety of Scriptures : 
such as, 'I form light and create darkness;' 'I make peace and create evil;' 'I the 
Lord, do all these things.' 'Doth not out of the mouth of the most High proceed 
evil and good?' 'Shall there be any evil in the city and the Lord hath not 
done it?' 

Apollos. — What is the chief property of the divine will? 

Aquila. — That which chiefly demands our consideration at this time, is its 
freedom. This is inseparable from it, as it is said, 'he works all things after the 
counsel of his will;' and it certainly is no obstacle to this that he cannot will sin, 
since his very perfection consists in doing only that which is good. There is 
evidently no diminution in the divine freedom of will in admitting this. 2 

1 The words of Calvin arc 'They (some men) consider it absurd that a man should be blinded 
by the will of God, and afterwards punished for his blindness.' And again, 'Men however can 
efTcct nothing but by the secret will of God, and can deliberate on nothing but what he hath 
previously decreed and determined by his secret direction.' — Calvin's In. b. i. p. 1, c. 18 ; and all 
for the glory of his perfections, as is stated in the chapter. 2 All theologians admit this. 



DEITY AND HIS WORKS. 



61 



Apollos. — What do you mean by freedom? 

Aquila. — Simply that God can and does, out of the innumerable good things 
without him, i. e. in the universe, will such as may be most calculated to pro- 
mole his glory, and ultimately be the greatest display of his goodness. 1 But in 
him it is self-evident there cannot be a contrariety or contradiction. He is holy. 
He is uniformly and immutably good. 

Apollos. — But may not this be brought to bear on man, and may it not be con- 
sistent with the freedom of will, for him to be under the irresistible influence of 
God's grace? 

Aquila. — I think not; for it is evident that God is a rule to himself; or rather 
the sanctity of his nature is his law, he is otherwise subject to none ; but man is 
a subject to laws established on promises and threatening*, and the nature of free 
obedience in man, is that he should not be necessarily carried out, to what is good ; 
but have the power to obey or disobey the law. 

Apollos. — There was an allusion a while ago to the two wills of God, his 
secret and revealed will. The secret has been said to be the true will of God, or 
his decree, and, my remark notwithstanding, you know that theologians, great 
men too, have united in this division of the divine will. 

Aquila. — I oppose this for several reasons. The most material are these: — 
If the secret will of God be his true will, then we who are unacquainted with it, 
could never know his true will at all, or with any certainty. Again it might so 
happen that God would have us do, what, in his revealed will he forbids, and 'vice 
versa.' Besides a transgression of his precepts or revealed will would be no 
violation of his secret or true will ; and therefore many may be lost who have done 
the revealed will of God; and some saved who lived and died in sin, because of 
God's secret or true will These are absurdities not to be allowed. 2 

Apollos. — I assure you there seems to be manifest inconsistency in all this. 
But may not God will things unknown to us, and have laws for the government 
of other beings, of which we know nothing? 

Aquila. — Certainly. But that will and those laws are unknown to us, and 
therefore do not concern us; as his will concerning our course and the means of 
our happiness is clearly revealed in his word. The other divisions of the divine 
will we may notice, when we come to consider the works of Deity, particularly 
his decrees. At our next meeting, I propose to notice the attributes of the will. 
In the consideration of which, you will be able to see in a clearer light, some of 
the operations of this perfection in Deity. 

Apollos. — Will you not, my friend, give me the use or application of this 
attribute before we retire ? 

Aquila. — Although the subject is a mysterious one, it is most certainly suscep- 
tible of improvement. From the nature and exercise of this perfection we may 
learn, ever to be grateful to our Heavenly Father, for all the mercies we enjoy, as 
they proceed from his free, and I may say, good will toward us. Add to this, we 
ought ever to pray to him for grace, as he can bestow or withhold the same at 
pleasure. Moreover what God does or permits to be done, I am not to measure 
by the laws of sense, 'His ways are not my ways.' Under all the ills of life, I 
should learn to say, 'Father, thy will be done;' especially, as from his very 
nature and the sanctity thereof, he can only will what is best for mo. Besides 
all this, we must remember that all our work on earth should bo to do his will, 
by grace assisting us, as revealed in the Bible; Looking thus tor everlasting life, 
whatever others may think or say about his scent will. 'Secret things belong 
to God.' 

1 Fletcher, Watson, and Limborch. - Schmuckei and Limborch. 

9 



62 THEOLOGICAL COLLOQUIES. 



COLLOaUY IX. 

ATTRIBUTES OF THE WILL — LOVE, HATRED, ANGER, AS NAMES APPLIED TO PERFECTIONS OF 

THE DEITY, CONSIDERED. 

Jlquila. — The attributes of the will, according to the plan announced, demand 
our attention this evening, my friend Apollos. When we proposed the division 
of the divine goodness, that one great perfection of the Almighty, according to the 
arrangement set forth in the Bible ; evidently with the view of imparting to 
ignorant mortals, what could not otherwise be obtained, viz : a knowledge of the 
operations and actions of an eternal and most pure spirit, we named explicitly 
the attributes of the will. And lest, my friend, they should have escaped your 
memory, I will here repeat them. We remarked that in the will there were two 
sorts of attributes. Some considered simply as passions or affections of the divine 
mind ; while there were others that were called moral virtues, which are supposed 
to restrain, moderate, and govern them. Of the former class are Love, Hatred, 
Anger, Desire, Aversion, Hope, Fear, Despair, Joy, Sorrow, and Repentance. 
Of the latter class are Justice, Clemency, Patience, Severity, as also the Power, 
Blessedness, and Glory of God. The first class of attributes we proceed to con- 
sider: and this evening from it select the first three, viz.: — Love, Hatred, 
Anger, as the names applied to certain perfections or operations of the divine 
will. 

Jlpollos. — I do not understand how you apply these terms or names ; but my 
brother — can there be passion in God ? 

Jlquila. — Properly speaking there cannot. But affections are attributed to a 
God, infinitely perfect, on the ground of some analogy to human passions, and 
the imperfection of our language to express them aright. 

An exposition then of these divine affections, may be simply those acts of the 
will, which are agreeable to the operations of men who are similarly acted on ; 
yet they produce in Deity no disturbance, and are without the least perturbation 
or excitement. 1 We have only then to find out some analogy between the actions 
of the divine will, and those of men, in order to see the meaning of those names 
as applied to its attributes. 

Jlpollos. — Well — you named out of the three to be considered this evening, first 
in order, love ; and love ought ever to be first, I think; for f God is love,' and 'love 
is of God.' What is love as an attribute of Deity? 

Jlquila. — Love is an affection of complacency, whereby God is delighted with 
that which is good. It is an emanation of the goodness of God, from whence all 
other affections spring. Its objects are all the creatures of God, especially man, 
the most excellent of his works in this visible world. This truth is proved by a 
thousand delightful sentences in his word. There he represents himself as so 
attached to our race, that 'he took not on him the form of angels, but the seed of 
Abraham,' and while he spared not the angels, he gave his Son to die for men, 
that they may be redeemed from the bondage of sin. 2 

Apollos. — Are there degrees of this love ? 

Jlquila.- — There are. While it is the same in nature, there is a division of it 
according to its degrees, that seems to me the most natural, viz : The love of 
benevolence and the love of friendship. 3 

Apollos. — What do you mean by the love of benevolence? 

Jlquila. — It is that degree of the divine love whereby the Lord is drawn out 
towards his creatures, simply considered as such, without respect to the fact of 

i Clarke, Watson, Saurin, Dick, and Limborch. 2 Schmuckcr, Watson, and Wesley. 
3 Buck's division is into love of esteem, love of benevolence, and love of complacency. 



DEITY AND HIS WORKS. 63 

their deserving it or not; and in this sense God loves all the world., and does good 
temporal and spiritual to all, even to the froward and rebellious, of whom the 
Scriptures say he loved them, though his 'enemies,' and gave his Son to die for 
them. This love of benevolence has been again divided into 'grace,' which is 
a sincere desire in God, of doing well to all men, even the most unworthy, 
and it is ever opposed to merit; and also into 'mercy,' which is that affection, 
whereby our heavenly father is drawn out, and desires to succour the afflicted and 
penitent. It is always attended with tenderness and compassion. 1 

Apollos. — What are we to understand by that, which in Deity, is called the 
'love of friendship V 

Jlquila. — This is not a single affection, according to the opinions of the wisest 
and best theologians ; but is joined with a benevolent will, whereby God is 
drawn out toward his creature who discharges his duty; and as such, the very 
foundation thereof is the love of justice. For Deity delights in the good, that is 
so agreeable to his nature, and hates all iniquity. The difference between this 
and the love of benevolence, we have already said, is not in nature, but in degree. 
The love of friendship is more intense and ardent, than that of benevolence ; and 
of it we are to understand those parts of the Sacred Writings, where it is said, 
'He that hath my commandments and keepeth them, he it is that loveth me, and 
he that loveth me shall be loved of my Father, and I will love him, and will 
manifest myself to him ;' and again, 'Ye are my friends if ye do whatsoever I 
command you.' Moreover, in various parts of this holy book, God is represented 
as loving the righteous, or those that do good. 

Apollos. — Yes, the Bible saith, 'the Lord loveth the righteous.' I suppose, 
then, hatred is just the opposite of love. 

Aquila. — Exactly. It is an affection of displacency or dislike, whereby God 
abhors and drives far from himself, that which is evil and sinful. 

Jlpollos. — Now, my friend, you are on the very point concerning which I have 
often thought. Do tell me, what is the object of the divine hatred ? 

Aquila. — Strictly speaking, the object of the divine displacency is sin, and that 
in the abstract; it being repugnant to the divine nature, he must abominate it. 
Hence he is said 'to hate iniquity.' When he speaks of the evil intentions of 
man's heart, he says, 'all these things I hate :' and Solomon observes, 'These six 
things doth the Lord hate ; yea, seven are an abomination to him ;' and idols are 
styled an 'abomination which the Lord hateth.' But again, as a consequence of 
this aversion or hatred in God to sin, the person of the sinner, considered as such, 
is also the object of the divine hatred, and thus becomes obnoxious to the purity 
of God's law. Then it is said that God 'hateth all the workers of iniquity.' 'The 
soul of the Lord hateth the wicked, and him that loveth violence ;' he is said 
especially to 'hate idolaters,' and 'the lovers of the world,' who are 'enemies of 
God.' 

Jlpollos. — What do you suppose to be the effects of the divine hatred ; are they 
eternal? 

Aquila. — A separation from Deity, from the participation of his favour, and 
the good things of his bounty, is certainly a part of its effects. The sinner 
might, on the condition of not having sinned, I speak of man as a whole, have 
been a partaker of benefits now forfeited. This separation is ever proportionate 
to the obstinacy and impenitency of the sinner. The severest effects of the divine 
hatred, however, is an exclusion from (Menial life, tin 1 best benefit, and the suffer- 
ing of everlasting death, the severest ill. 8 

Jlpollos. — But my friend — does God exert his hatred toward nil sinn 

Aquila. — lie does not. It is only manifested, we have sail, in us uti 

1 Limborch, Watson, and Schmucker. Watson, Schmucker, Wesley, and Fletcher. 



64 THEOLOGICAL COLLOQUIES. 

degree, to the finally impenitent. The returning penitent meets with a free and 
full pardon, notwithstanding the hatred of God to his sin in the abstract. Thus 
he declares : 'Like as a father pitieth his children, so the Lord pitieth them that 
fear him, for he knoweth our frame, he remembereth that we are dust f and 
again, 'If thou, Lord, shouldst mark iniquity, O Lord, who shall standi But 
there is forgiveness with thee, that thou mayst be feared.' To the penitent he 
saith, 'though your sins be as scarlet, they shall be white as snow ; though they 
be red like crimson, they shall be as wool.' 'If we confess our sins, he is faithful 
and just, to forgive us our sins.' Hence he also says, 'Let the wicked forsake 
his way, and the unrighteous man his thoughts ; let him return unto the Lord, 
and he will have mercy on him:' and also, 'repent ye, therefore, and be convert- 
ed, that your sins may be blotted out. The object, therefore, I naturally con- 
clude, cannot be man, as such, but the sinner, in the consideration of the fact that 
he is a sinner. Sin alone my friend — is the proper and legitimate object of the 
divine hatred ; and man, viewed as the creature of God, which we have already 
proved from God's word, is an object of his love. 1 

Apollos. — Then you do not agree with those who say that man considered as 
man, though not in a state of sin, is an object of the divine reprobation. 

Aqaila. — I certainly do not. It does not signify whether it be said that God 
predestinated the reprobate to eternal death, or only passed them by in his elec- 
tion ; the doctrine is the same, express it as you may. This pretention, as it has 
been called, does necessarily imply actual reprobation and damnation. To the 
reverse of this, man, even in his fallen state, is in Christ, an heir of eternal life, 
if he choose to accept it. 2 

Jljjollos. — But is it not written, 'the children being not yet born, neither having 
done any good or evil,' 'Jacob have I loved, and Esau have I hated.' 

Jlquila. — Never was a passage more improperly applied to support a bad cause 
than this has been, a thousand times, Consider — this part of divine writ was not 
spoken until after the birth of the children, many years, and by the last prophet? 
namely, Malachi. This portion, then, of the prophecy, was only foretold pre- 
vious to his day, viz. 'The elder shall serve the younger.' 3 But again, Jacob 
and Esau here do not certainly mean those men, but the nations descending from 
them, and the prophecy was founded on the conduct of those nations, as foreseen 
by God. And moreover, my friend, we are not to understand the hatred men- 
tioned here, as extending to an eternal rejection of Esau and his posterity from all 
hope of salvation, and an assurance of their damnation ; for then, by parity of 
reason, Jacob and his posterity must be saved, in eternal life, the fallacy of which 
will appear, as many of them were the most notorious offenders, and some of 
them crucified the Lord of life and glory. 4 The hatred here named is only a less 
degree of love ; and this is not the only place in the Bible where hatred is used in 
the same way. In the law concerning marriage, laid down in Deuteronomy, it 
is said, 'If a man have two Avives, one beloved, and another hated,' i. e. loved in 
a less degree, 'and they have borne him children, both the beloved and the hated, 
and if the first born son be hers that was hated, then it shall be, &c.' Solomon 
saith, 'he that spareth his rod, hateth his son.' Our Lord says, 'No man can 
serve two masters ; either he will hate the one and love the other,' i. e. love one 

1 Watson, Schmucker, and Limborch. 

2 The words of Calvin are, when accounting for the condition of the reprobate, 'That he 
(God) is the principal author of his own righteous vengeance, and Satan is only the dispenser 
of it.' And again, as the will of God is said to be the cause of all things, it exerts its power, 
(as he, Calvin, says,) through God's providence, not only in the elect, 'but also compels the 
compliance of the reprobate.' — Calvin's In. book 1, ch. 18,fol. 218. 

3 1 ch. Mai. 

4 Clarke on Kornans, Fletcher's Checks, and Wesley on Predestination j also, Whitby. 



DEITY AND HIS WORKS. 65 

less than the other. That I am right in this exposition is evident, from a colla- 
tion of a passage in Luke with one in Matthew. By the former our Lord is 
represented as suspending reception into his favour, on a disposition to love him 
in preference to every thing else, and says, 'If any man come to me, and hate not 
father, mother,' &c. Now St. Matthew gives the words of Christ on another 
occasion, which explain the word hate, used here : 'He that loveth father or 
mother more than me, is not worthy of me.' Surely we are to honour and love 
our parents, but less than we love God. The application of loved and hated, as 
terms in the case before us, is just this: Jacob have I preferred before Esau. 
He shall be the progenitor of the Saviour, and among his posterity, in preference 
to that of Esau, shall the Son of God first make his appearance. 

■Jlpollos. — I am truly obliged to you for this comment on a text which is so 
often lugged into argument, by those who never consider or understand its true 
meaning. Tell me now what is meant by the divine anger? 

Aquila. — The consequence of divine haired, or rejection, is divine anger, or a 
desire to punish the obstinate and the rebellious offender. That I am correct in 
connecting it with obstinacy and rebellion, is evident from the remark of the Lord 
to Moses. 'I have seen,' says he, 'this people, and behold it is a stiff-necked 
people ; now therefore let me alone, that my wrath may wax hot against them, 
and that I may consume them, and I will make of thee a great nation.' So of 
the unbeliever, who, notwithstanding the offers of mercy,- rejects Christ, it is 
said, 'The wrath of God abideth on him.' So also, 'the wrath of God is revealed 
from Heaven against all ungodliness ;' and this anger of the Lord, or his wrath, 
is sometimes put for the punishment itself. 'But,' says Paul to them that obey 
not the truth, 'indignation and wrath;' that is, punishment; and again, 'Ven- 
geance is mine ; I will repay, saith the Lord ;' that is, I will punish ; it belongs 
to me. You will, however, my friend, remember that its only object among 
men, as is most clear, is the offender, or he that resists his laws and rejects his 
salvation. We have proved that man, viewed abstract from his offences, is not 
an object of the divine hatred, and consequently cannot be of the divine wrath or 
anger. This was most certainly true, of man before the fall, and even now, 
though fallen and depraved, and deeply dyed by the corruption of his nature and 
the depravity of his heart ; yet is he alive in Christ, until he becomes an actual, 
voluntary offender, by rejecting him and his salvation. Until personally guilty, 
for personal and avoidable offence, he is not only in a state of possible salvation, 
but is also in a state of acceptance, through the death and merit of Christ. The 
reasoning of the apostle in the fifth chapter of Romans is certainly to this effect. 
If this be not admitted, we must allow that children are damned, for they are 
corrupt and depraved ; but Christ tells us, they are not the objects of divine anger. 
'Suffer the little children to come to me, and forbid them not, for of such is the 
kingdom of heaven.' Is not this evidence that, however involuntary depravity 
may bring with it the punishment of privation, it docs not make man an object 
of eternal wrath, or hell torments, only so far as he becomes personally guilty, 
by voluntary offence. 1 

Jlpollos. — O, I remember it is written, 'the soul that sinneth, it shall die; 'every 
man shall die, 1 i. e. eternally, 'for his own sin;' and though infants are depraved 
and unclean, yet in virtue of Christ's death, 'the second Adam,' they are accept 
ed, and a most gracious change of their nature accomplished, in virtue of his 
sacrifice, in the event of their death. But in Romans it is said thai there are 
vessels of wrath fitted for destruction ; I cannol b< lieve that thi Be are children, ,i< 
some say, in their pure naturals ; for these are, as you have proved, in a state of 
initial salvation, through our Lord Jesus Chi ; 

1 Fletcher, Schmuchcr, and Limborch. " [bid. 



G6 



THEOLOGICAL COLLOQUIES. 



Jlquila. — Man in his pure naturals is a subject we may have to notice at another 
time, and also vessels fitted for destruction. At present let me say, that so far 
from this remark having an application to children, it was made of incredulous 
Jews, who resisted the salvation through Jesus Christ. These are said to be 
made up 'for destruction ;' not that God created them for that purpose. Would 
this be a display of divine goodness ? They are represented as bringing destruc- 
tion on themselves ; and the parable of the potter sets forth the fact. The sum 
of this parable is, that of the whole lump of mature sinners, capable of voluntary 
action, God selected, on his own terms, both Jew and Gentile, and to these terms 
neither had a right to object. Again— though simply repentance toward God, 
and faith in Christ, those who rejected these terms 'fitted themselves for destruc- 
tion. I am convinced that this is the meaning of the passage in Romans ; for the 
argument of the apostle is against the idea that either Jew or Gentile could be 
saved by the law ; and to show that God, who made such a benevolent provision 
for men, had the right to select the means and conditions of their salvation, when 
he determined out of this corrupt mass, the whole world, to form his church. 
Whether this be the meaning or not, one thing is certain, viz. that a God who is 
supremely good, never could create man for the express purpose of being damned. 1 

Jlpollos. — But in Ephesians it is said, f we were by nature children of wrath.' 

Jlquila. — Dear brother, do you not see that the text does not read f are,' but 
'were children.' I am not sure that nature, here, does not mean simply, that 
before these sinners were converted to God, they were all living in what he says 
elsewhere of others, in the f lusts of concupiscence,' and in f the desires of the 
flesh;' and the words f we were' have a manifest allusion to that state. Again: 
if the argument be that we are fallen, and liable, by the propensities of our nature, 
which are deeply depraved, to wander from God, and finally perish, then I agree 
to it ; but if it be to prove that infants, because fallen and depraved, must, or even 
can be damned, I deny it, Christ having died and placed them in a state of initial 
salvation. 

Jlpollos. — I do. think I am now fully fixed in my mind, that the unbelieving and 
obstinately rebellious sinner, who dies in a state of final impenitence, is the only 
object among men of that anger that is eternal; and that his final impenitence is 
the cause of his destruction. Pray tell me something about its effects before 
you close. 

Jlquila. — Punishments, both temporal and eternal, are the effects of the divine 
wrath. Temporal punishments transpire here. They are either corporeal, as is 
set forth in the twenty-sixth chapter of Leviticus and the twenty* eighth of 
Deuteronomy, which you will read, there is the list: or they are spiritual, which 
are blindness of understanding, hardness of heart, and the being given over to a 
reprobate mind. The eternal are banishment from God, and hell torments in 
interminable woe among devils. 

Jlpollos. — I know, my friend — you are weary, but I must trespass on your 
goodness for the application of these intricate subjects. 

Jlquila. — I will certainly try to do so. From a combination of the divine affec- 
tions, we learn, that as God is good and supremely so, we ought to love him with 
all our hearts; and as a good God, we may ever trust him for all we need. 
Being good and tenderly loving us, he can never reject a prayer that he has 

» Fletcher, Wesley, and Watson; also Schmucker, who has some most excellent remarks on 
the fact that man is the author of his own ruin. The reader may consult also Calvin. His words 
are 'Predestination we call the eternal decree of God, by which he hath determined in himself, 
what he would have to become of every individual of mankind.' For they are not all created 
with a similar destiny; eternal life is foreordained for some and eternal damnation for others.' 
Calvin's In. b. iii. c 21, p. 420, edit. 181G. And in c 22, same book, it is said 'neither shall we 
find uny other cnuse but his will for the reprobation of others.' 



DEITY AND HIS WORKS. G7 

encouraged us to make. Under all our crosses and sorrows in life, we should be 
resigned; knowing that our Father, who loves us and who is pre-eminently good, is 
ready to help and alleviate all our woes. Moreover as he loves us, though offenders 
against his laws, and is willing graciously to receive us, we ought to love our 
neighbours, though they be our enemies; and as his love shed abroad in our 
hearts by the Holy Ghost through faith, is the method of intercourse and com- 
munion with him, we ought to shun sin as a deadly poison, lest we experience 
his hatred, and in his anger or wrath be cut off from communion and finally 
damned. Let us, my friend — retire, study, and digest well these interesting and 
solemn truths, for our own advancement in the divine life. 



COLLOQUY X. 

ATTRIBUTES OF THE WILL CONTINUED— DESIRE, HOPE, JOY, WITH THEIR CONTRARIES, AS 
ATTRIBUTED TO DEITY IN THE SACRED WRITINGS — THEIR PRACTICAL USE. 

Aquila. — Well brother Apollos — we must still be at the attributes of the divine 
will. This is an intricate subject; but I hope we shall yet be able to see it as 
presented in the Holy Bible, and manifested in the operations of divine grace. 

Apollos. — I anticipated many difficulties. I have not met w T ith more than I 
expected. At every interview I learn something. I have been studying the 
subjects discussed at our last meeting, and am happy to say, I think you have 
presented the truth as it is in Jesus. You must, my friend — prosecute your own 
plan. Let me offer my objections, and if worthy an answer, you will certainly 
give it. I am sure I only desire to know what is God's method of saving 
sinners. 

Aquila. — I have already found out that you will not offer an objection unworthy 
an answer; I assure you I shall take pleasure in removing any that you may 
offer, if I be able to do so. I do most assuredly feel my incompetency to this 
great work, but will do the best I can. 

Apollos. — Well, my friend — I know this, and pray you to proceed in your 
usual way. 

Aquila. — We are this evening to discuss Desire, Hope, Joy, and their opposites 
as affections of the divine mind. From the Love of God arises Desire and Hope. 
Desire is an affection that grasps some absent good. That good is simply the crea- 
ture's happiness and the means of accomplishing it. These means are the obedience 
of man in his repentance and return, as a sinner, through faith in our Lord Jesus 
Christ. Desire therefore, with regard to Deity, is his wish to bestow on man 
eternal life, as a free gift in Christ. Throughout the Scripture, I may venture to 
say, there are the strongest demonstrations and expressions of this desire; in 
prayers, reproofs, and entreaties, for the conversion of the sinner and his ultimate 
salvation. May I not ask how can God thus desire man's salvation, whilst either 
by an absolute decree he has reprobated him, or by that decree or determination, 
actually withholds the grace, necessary for his repentance, faith, and salvation. 
For, my friend, who can truly desire that, which, by his own voluntary act, be 
has rendered impossible? 1 

Apollos. — I confess that there is an apparent inconsistency in this. However, 
take your theory — that all were lost in Adam, all made alive in Christ, that all 
actual offenders, i. e. voluntarily so, have offered to them pardon, through faith 
in Christ; which pardon all may have, on the ground that divine justice is 
satisfied in the atonement of Jesus, and the whole appears reasonable and plain. 

1 Fletcher and Watson. 



68 THEOLOGICAL COLLOQUIES. 

That the Deity should desire and exhort all to accept forgiveness,, under such 
circumstances, seems also reasonable. 

Jlquila. — Aversion in God is opposed to desire. This is simply his abhorrence 
of sin, and his rejection of the obstinately impenitent offender. God can have no 
aversion to man's change of heart and salvation, for he says directly the reverse, 
that 'he would have all men to be saved;' and this he desires as long as there is 
any just ground to hope for recovery. Aversion only differs from hatred in the 
manner of considering it. 1 He manifests this in his opposition on occasions 
where insult is offered him. Hence he saith, 'He that turneth away his ear from 
hearing the law, even his prayer shall be an abomination.' Such then, 'ask and 
receive not.' Hear the Lord himself, on this subject, to Jeremiah, 'Therefore, 
pray not thou for this people, neither lift up cry nor prayer for them ;' 'neither 
make intercession to me, for I will not hear thee.' This was the result of their 
idolatry, and a most signal display of the divine aversion. Thus, in the case of 
Saul, the Lord having rejected him, and being averse to that rash and ungodly 
prince, says to Samuel, 'How long wilt thou mourn for Saul, seeing I have 
rejected him from reigning over Israel.' So that this is ever exercised toward 
sinners, while obstinately rejecting the councils of the Almighty. But when they 
repent, and are ready to yield submission to that plan prescribed of God, in other 
words, when they begin to do God's will; for the penitent is doing the will of 
God in repenting, then the divine aversion is turned from him; the object is not 
a suitable one, and the language of encouragement is heard, 'Let the wicked for- 
sake his way, and the unrighteous man his thoughts; let him return unto the 
Lord and he will have mercy on him, and to our God and he will abundantly 
pardon.' 'I came,' says Christ, 'not to call the righteous, but sinners to re- 
pentance.' 

Jlpollos. — I am deeply impressed with the importance of attending to God's 
word. I love for you to introduce and give short expositions of it. I hope you 
will do it whenever you can. 

Jlquila. — Hope in God may be defined an affection that adds persuasion tcr 
desire of the probability, though with much difficulty of obtaining the end ; and 
this end is man's repentance and obedience in faith. 

You must remember, however, that this cannot be considered an end, which 
Deity hopes for on account of his Own good, but as that which he claims from 
rebellious man, that he may do him good. Thus he expected his 'vineyard to 
have brought forth grapes, and it brought forth sour grapes.' Hence it is said 
that the Lord waiteth that he may be gracious, 'and therefore,' saith Isaiah, 
'will the Lord wait that he maybe gracious.' And the 'long-suffering of God 
waited in the days of Noah,' says St. Peter. 

Jlpollos. — But, my friend — is Hope, ah attribute of the divine will', and one of 
the affections of the Deity, consistent with his certain prescience of future events ? 
Jlquila. — Most certainly — for prescience makes no change in the nature of the 
thing; and though the divine prescience be admitted, yet the object to be hoped 
for remains such that ought, under all the circumstances considered, to be looked 
upon as probable and likely to come to pass. Nay — God, by a figurative way of 
speaking, may rightly be said to hope for that which ought to be answerable in 
its own nature to his design; though by his omniscience he knew it would not 
come to pass. He designed man's happiness, through faith in Christ, and pro- 
vided the means for its accomplishment. But an intelligence, capable of volun- 
tary action, rejects those means and thwarts the design of heaven as to his 
happiness; and the Deity, to be consistent with himself, will not constrain the 
actions of a free agent. 2 I may also add, my friend, that what is impossible to 

1 FJelcher, Watson, and Liinborch. - Ibid. 



DEITY AND HIS WORKS. 69 

be done, cannot be an object of hope in God, for this would argue imperfection. 
And if by a decree of reprobation, apart from any contingency founded in man's 
agency, his reprobation is certain and damnation sure, God cannot desire or hope 
for the salvation of 'all men.' This would flatly contradict the Scripture, which 
says, that he would, i. e. desires 'that all men should come to the knowledge of 
the truth and be saved.' Now, if it be possible through Christ, that all men may 
be saved, though Deity knows that many will reject that salvation, yet may it be 
an object of hope, because it would be answerable to the design of a being of 
illimitable goodness. 1 

Jlpollos. — Two things are opposite to desire and hope. They are fear and des- 
pair. Can these exist in the Deity ? 

Jlquila. — Fear is attributed to God in explicit terms, but once in the holy 
Scriptures. In the book of Deuteronomy, xxxii. ch. 2Gth and 27th verses, these 
words are used : 'I said I would scatter them into corners, — I would make the 
remembrance of them to cease from among men : were it not that I feared the 
wrath of the enemy, lest their adversaries should behave themselves strangely, 
and lest they should say, our hand is high, and the Lord hath not done all this.' 
In this text we have fear, but despair is no where to be found. There is how- 
ever, something analogous to these terms, which, figuratively, may be applied to 
God. The object of divine fear appears to be any evil, as the guilt of sin, pun- 
ishment, and indeed, what, though not evil of itself, is yet opposed to the positive 
will of God. 1 

Jlpollos. — What is despair as applied to the Almighty? 

Jlquila. — Simply the abrupt prevention of that which might be considered the 
reasonable expectation of God ; as the reformation of men, which all things con- 
sidered, it is likely will never come to pass. It arises from the continued rebellion 
of man, who, obstinately opposes himself to all the operations of divine grace. 
Several instances of this are recorded in the Sacred Writings. In the book of 
Chronicles, the Lord states the means, which, greatly multiplied by divine good- 
ness, notwithstanding the rebellion of the Jews, had been used for their recovery. 
'They mocked,' says he, 'the messengers of God, and despised his words, and 
misused his prophets, until the wrath of the Lord arose against his people, till 
there was no remedy.' 

This is what we denominate despair as applied to Deity. Again, in Isaiah, 'I 
have spread out my hands all the day, unto a rebellious people,' equalled only by 
that inimitable description of Jerusalem set forth in the 5th of the same prophet, 
where the Lord says, 'when I looked for it to bring forth grapes, it brought forth 
sour grapes.' You will also, Apollos, remember the parable of our Lord, 'I 
came seeking fruit on this fig tree and find none;' and his own lamentation, 
over the rebellious city, wherein he sets forth not only in language the most 
pathetic, but with a flood of tears, that affection of the divine mind, or attribute 
of the divine will, of which we speak. 'O Jerusalem, — how often would I have 
gathered thy children, but ye would not; therefore your house is left unto you 
desolate.' 

Jlpollos. — I assure you I never could before see to what perfection or attribute 
of Deity, such expressions as lhes<> belonged. I had usually conceived of them 
only as a declaration of the willingness in God to save man. 

Aquila. — Apollos, God is sincere in all be says or docs. He cannot mock 
man. To say this, is to charge a blemish on bis spotless character. Veracity, 
faithfulness, and immutability in goodness, are the guardians of his throne. 
Jlpollos. — What then of joy in God I 

Jlquila — As absent good excites our desires and hopes, so that which is presenl 
1 Fletcher, Whitby, and Limborch. Limborch. 

10 



70 THEOLOGICAL COLLOQUIES. 

affords us joy. Joy in the Deity,, is that affection whereby he is carried out to 
the good, that is present and in possession. 

Jlpollos. — Toward what good? 

Jlquila. — The devout actions of men, whether ceremonial or moral, if founded 
on the divine authority, are well pleasing to God. Also, the actions of the Deity 
himself, which he exercises towards men, whether of mercy to those who 
do his will, repenting and serving him, or of justice to the rebellious. In both 
there is a display of his perfections, on the great principle of immutable good- 
ness, and therefore he must be well pleased therewith. The opposite of joy 
is grief, or sorrow, which as an affection of Deity, is that whereby he abhors the 
present evil. It is but once expressly attributed to him in Scripture. In Genesis, 
after man's fall, it is said that 'it repented the Lord' that he made man on the 
earth, and that it 'grieved him at his heart.' It must however be remembered, 
that this term ''grief,' in application to God, is only used figuratively, as was said 
of others, otherwise it would argue an imperfection, that is inconsistent with the 
immense perfection of the divine nature. By way of analogy, it is applied to 
him. Grief in the Divinity, denotes his aversion to, and departure from the 
sinner, from whence proceeds all the evils that befal him, whether temporal or 
spiritual. Aversion to those who are the cause of sorrow, is natural to man, and 
is here most beautifully, but figuratively used, in application to the Deity. 

Jlpollos. — What then is repentance in God? 

Jlquila. — Repentance is a sort of grief, which properly, is an internal sorrow 
in the mind, whereby a man abhors what he has done, and wishes it undone ; 
which, if it be sincere, produces a change of that action, which he thus detests. 
We have shown by the quotation from Genesis, that repentance is ascribed to 
God, for it is there said, 'it repented' the Lord, &c. Again, saith the Lord, 'It 
repenteth me that I have set up Saul to be king ;' and while Samuel is said to 
mourn, it is also said, 'the Lord repented that he had made Saul king.' In Jere- 
miah, the Lord says, 'If that nation against whom I have pronounced, turn from 
their evil, I will repent of the evil that I thought to do unto them;' but if it 'obey 
not my voice, I will repent of the good, wherewith I said, that I would benefit 
them.' 

Jlpollos, — But this is not repentance, properly so called. 

Jlquila. — No, it is not, for several reasons. Among the most material is this: 
that repentance is internal grief of the mind, which as I before said, is an imper- 
fection that cannot belong to God, and is wholly inconsistent with the supreme 
happiness and perfection of his nature. Again, repentance in man arises from 
the consideration of having done that which is evil, something that might have 
been otherwise ; the cause of which was ignorance, impotency, or inconstancy 
of purpose ; all of which are wholly unbecoming that notion we have of God, 
and are derogatory to his character. 

Besides, the Scripture affirms that God cannot repent. Thus, 'God is not a 
man that he should lie, neither the son of man, that he should repentJ hath he 
said, — and 'shall he not do it, or hath he spoken and shall he not make it good?' 
And 'the strength of Israel, will not lie nor repent,' 'for he is not a man that he 
should repent.' 'The gifts of God are without repentance,' says St. Paul, in 
application, doubtless, to the benevolence of the Deity. And in regard to his 
immutability, 'My counsel shall stand, and I will do all my pleasure. I am the 
Lord, — I change not.' 

Jlpollos. — If so, how can it be said that 'it repented the Lord that he made 
man?' &c. 

Jlquila. — As God cannot be said properly to repent, some analogy to repentance 
must be found. In other words, there must be some action in the Divine Bein£ T 



DEITY AND HIS WORKS. 71 

answerable to the actions of men, when they are said to repent. Now, Apollos — 
when men repent of that which they may have done, they seek to undo it ; so 
God, when he is said to repent, alters what he had done. Thus he destroys what 
he had before created, and builds up and supports what he had purposed to 
destroy. Cut again, this difference must be observed between the repentance of 
men and that of God : that the former proceeds from an internal cause, or is at 
least united with it, whilst the latter proceeds only from some external cause — 
the change owing its origin to something without, and not to any thing within 
the nature of the Deity. 1 To illustrate this, take the case of the Ninevites. Here 
is a notable instance of the divine repentance. For wickedness God had threat- 
ened to cut them off in forty days. If we seek the origin of this threatening, we 
find it in the general purpose or decree of God to destroy the wicked. The 
Ninevites, on hearing this denunciation, repented, and the Deity is said to have 
repented of the evil that he had threatened. Upon the conversion of these people, 
which was powerful and general, God could not, according to his decree against 
sin, punish them ; but according to another decree, whereby he offered pardon 
and remission of sin to the penitent, he, perfectly consistent with his general 
decree, spared them. Now what is said here of the Ninevites, is also applicable 
to those other instances, wherein God is said to have repented. 2 

Jlpollos. — But does not this argue mutability in God ? 

Jlquila. — No — but the most perfect constancy. It is the fixed and immutable 
purpose of God, to receive into favour and pardon, the penitent believer ; but to 
punish with everlasting destruction, those who continue in a state of impenitence, 
and die in unbelief. Any particular decree is only an application of one or the 
other of these general decrees, to this or that person, according to his peculiar 
character. To the believing pious is applied the decree of grace and salvation, 
and to the impenitent infidel, that of indignation and wrath. 3 Thus it is appa- 
rent, that as often as men change with sincerity, so often does the purpose of God, 
or his decree, change its application to their particular circumstances. If the 
'righteous man turn away from his righteousness and commit iniquity, 1 or in 
other words, if a believer become an infidel, then the decree for the salvation of 
the believer has no application, and f vice versa.' Of this we have innumerable 
instances in the Holy Scriptures, all of which are but an exposition of God's 
plan of saving, as in the case of Nineveh, the penitent believer, who, though he 
had been 'wicked, has turned from his wickedness, and is now doing right.' In 
this there is no display of mutability in God, but a most signal and blessed display 
of his stability and faithfulness, in adhering to his purposes, which are manifest 
in all his word. 4 The change is in man, who is mutable, and not in God, who 
is immutable. As therefore the character of men become changed, so also will 
the application of the general decrees of God, consequently be to that character. 

Jlpollos. — But does not God sometimes particularly threaten, what he does not 
execute ? 

Jlquila — This does not argue a change in God ; for though the threatening be 
absolutely denounced, yet is there a tacit condition included in it. The intention 
of God must ever be taken into the account. If it be asked what this is, I answer, 
to pardon the penitent believer, and condemn the unbeliever. Thus though lie 
threatened Nineveh, as lie does every ungodly man, yet upon its repentance, ho 
was bound by the immutability of his nature, mid his veracity too, to pardon and 
accept. Hence it is the action of the creature thai changes the application of the 
decrees. 

Jlpollos. — But is this repentance of Cod consistent with his prescience? 

i Fletelirr, Whilby, and Limborch. ! Fletcher and Limborch. 

2 Fletcher, Watson, and Sch mucker ■ Whitby and Fletcher. 



72 THEOLOGICAL COLLOQUIES. 

tequila. — Assuredly: because the divine threatenings, though absolutely de- 
nounced, are nevertheless evidently conditional. 1 

Jlpollos. — But if God, as is said, did threaten the Ninevites, and did decree to 
destroy them, unless they repented, how could this his resolution be consistent 
with his prescience of their conversion ? 

Jlquila. — Very easily indeed : for this their repentance, we have no reason to 
suppose, would have been effected, but for the threatening here named. Now God 
could not have known that the Ninevites would repent, on hearing his denuncia- 
tion against them, unless he had decreed to make use of this threatening. By vir- 
tue, therefore, of the divine prescience, it is necessary that the threatening of God 
should precede his foreknowledge of that repentance and reformation wrought 
by it. 2 

Jlpollos. — Well, my friend, might the inspired penman exclaim, in astonish- 
ment at the wisdom and majesty of the Almighty, 'high as heaven, deeper than 
hell.' ( He is past finding out.' The more I hear, the more I consider, the 
more I know, the more also am I convinced, that in the Deity and his works 
there is wisdom infinite. Do tell me, what use would you make of all these 
affections of the divine mind ? 

Jlquila. — You will recollect that those of desire, hope, joy, and their contraries, 
are derived from love and hatred ; and the very same inferences which we drew 
from them, we may likewise deduce from these. The application therefore is 
virtually the same. At our next meeting we may consider some of those moral 
virtues or perfections, which are supposed to moderate these affections, of the 
divine mind. 



COLLOQUY XI. 

ATTRIBUTES OF THE WILL CONTINUED — MORAL VIRTUES SUPPOSED TO EXIST IN THE DIVINE 
MIND — UNIVERSAL JUSTICE OF DEITY — ITS APPLICATION. 

Jlquila. — It was remarked when we parted last evening, that we would next 
consider those perfections of the Deity which had been called Moral Virtues ; 
because they were supposed to restrain and moderate or govern the divine affec- 
tions. These have, my friend — been thus named, because some analogy is 
supposed to exist between them and those actions in men,, though there certainly is 
a wide difference. The perfection of holiness in man, is his conformity to the 
law of his maker; but God, as the supreme legislator, is subject to no law. He 
is the model and fountain of all good, and the source from whence emanates the 
law itself, which is but a transcript of the divine mind. 3 The agument is simply 
this, that holiness and virtue in man are conformity to God's law, but in the 
Almighty are his very nature. 

Jlpollos. — You say that the second class of attributes in the will are those which 
have been called moral virtues, and which are supposed to restrain and govern 
the affections, please name them, my friend. 

Jlquila. — They have been divided into two sorts, such as moderate the affections 
in general, and those that restrain or moderate anger in particular. To the 
former belongs the purity of the divine nature. It is that rectitude, sanctity, or 
holiness by which he only wills that which is good, and consequently is averse to 
all iniquity/ 1 The evidence in Scripture of this attribute is abundant. f l am the 
Lord that bringeth you up out of the land of Egypt to be your God; ye shall 
therefore be holy, for I am holy.' Again, 'speak thou unto all the congregations 

1 Whitby, Fletcher, and Limborch. ;i Watson, Schmucker, and Limborch, 

s Whitby and Limborch. 4 Stackhouse and Dwight. 



DEITY AND HIS WORKS. 73 

of the children of Israel, and say unto them, ye shall be holy, for I the Lord your 
God am holy.' St. Peter says, but 'as he which called you is holy, so be ye 
holy,' for it is written 'be ye holy, for I am holy.' In the vision of Isaiah, among 
other things heard, was one crying "'Holy, holy, holy is the Lord of hosts :' and 
in that of John, in the Revelations, we hear of those who 'rest not day and night,' 
saying 'Holy, holy, holy Lord God Almighty:' He is 'pure' and in him is 'no 
darkness,' saith the same witness. 

Jljjollos. — Does the justice of God differ from his holiness? 
Jlquila. — In reality it does not. It is that perfection in Deity by which he does 
whatever is right, and of course agreeable to the divine purity. Hence, says the 
inspired penman, 'He is the rock, his work is perfect, for all his ways are judg- 
ment ; a God of truth and without iniquity, just and right is he.' David says, 
'the righteous Lord loveth righteousness;' and 'good and upright is the Lord,' 
'he is my rock and there is no unrighteousness in him,' and 'he is upright in his 
judgments.' 'Hear now, Oh, house of Israel!' saith the Lord, 'is not my way 
equal?' And another, 'the just Lord is in the midst,' 'He will not do iniquity.' 
From these quotations it may be seen that the difference between holiness and 
justice lies chiefly in the manner of considering them. 1 Divine justice has been 
divided into universal and particular. 
Jlpollos. — What is the universal justice of the Deity ? 

Jlquila. — It is that rectitude, as we have already said, whereby he, who is 
infinitely righteous, does that which is agreeable to his nature, and nothing re- 
pugnant to the same. However, for a more distinct explication of this perfection, 
it will be proper to consider the right of the divine Being in his creatures ; in 
order to demonstrate the fact, that all his actions toward them are in accordance 
with his infinite purity and perfect holiness. 2 
Jlpollos. — What do you mean by right? 

Jlquila. — It is that supreme and universal dominion, which Deity has over his 
creatures, by virtue of which he may dispose of them as he thinks best. And 
this right may be considered either with respect to things that are not or things 
that are already created. 
Jlpollos. — How so? 

Jlquila. — Thus — As to the former he most certainly has the right to create or 
let it alone, as he pleases. And no creature can complain that he has not made 
it more perfect. 3 But as to the latter or created beings, God has the sovereign 
right over them, and may order concerning them whatever is most agreeable to 
his will ; but the degrees of this right are evidently various according to the benefits 
bestowed in creation. For instance: to some he has only given a being, as to 
metals and stones; to others life, but without sense, as to plants and herbs. Now 
these things are incapable of injury, and consequently over them it would appear 
that the Creator has, on every principle of reason, an unlimited right, so that he 
may change their natures, and 4 so turn them to any use he may devise or please. 
But again, there are creatures on whom the Creator has bestowed not only life 
but sense, as animals ; and others again to whom he has granted life, sense, and 
reason, as to men. Now of the two last named, it would seem that the right o( 
the Creator is limited in this way. Take animals without reason. These though 
they are incapable of reason, are nevertheless capable of suffering; and although 
it be admitted that there is the right to afllict them in some degree, yet the purity 
of his nature would not allow us to suppose that their afflictions should exceed 
the benefits of creation. Thus, I think right is limited by the goodness ofhisown 
nature. And indeed some go farther, and quote Paul to prove that an < ternity of 

1 Saurin and "Limborcli. 3 Limborch. 

2 Dick, Dffight, ami Limborch. ' Hud. 



74 THEOLOGICAL COLLOQUIES. 

ease is the portion of all animated nature. 'The earnest expectation of the 
creature waiteth for the manifestation of the sons of God.' We also read of a 
'new heaven and earth,' which would seem to admit at least the possibility, that 
all creatures blessed with sense but devoid of reason, may enjoy untold benefits 
in another state of being. 1 However, Apollos — to waive every thing concerning 
irrational animals, I may proceed to notice the unerring foundation of this claim 
upon creation. 

folios. — What is its foundation? 

dqiiila. — It is predicated on two principles. The first is, that whatever good 
any one enjoys, by grace or favour, is only so far his as the donor voluntarily bestows 
it on him ; and secondly, no creature is injured in not having bestowed on him the 
best benefit, or in being deprived of that which is simply of grace. It would then 
appear that creation is the proper foundation of this authority or claim, and not 
the excellency, as some suppose, of God's nature. 2 Previous to creation, there 
being no other intelligence in existence but Deity, no comparison could possibly 
be instituted, to show the superior excellence of that nature. If therefore, we 
consider the right with regard to creatures, in a state of innocence or favour, it 
is most certainly founded in creation. It is evident from the Scriptures that he 
who bestows all benefits may remove all; and his authority over them is indispu- 
table. Thus David, in the thirty-third Psalm, 'Let all the earth fear the Lord, 
Let all the inhabitants of the world stand in awe of him.' Wherefore? 'By the 
word of the Lord were the heavens made, and all the host of them by the breath 
of his mouth;' 'his works are done in truth,' &c. 'He hath made of one blood,' 
saith the apostle in Acts, 'all nations of men;' 'he giveth to all life and breath, 
and all things.' Why? 'that they should seek the Lord.' Hence says another, 
'Thou art worthy to receive glory, and honour, and power, for thou hast created 
all things, and for thy pleasure they are and were created.' To trace this right, 
as some do, to the transcendent excellency of the divine nature, and say that God 
has an unlimited right to afflict, even innocent creatures, and to any extent, is 
not certainly to set forth the holiness of God or defend the justice of his conduct. 3 

Jlpollos. — Are the benefits of creation the only foundation of this right? 

Aquila. — By no means. There is the great benefit of eternal life, or our 
redemption by Christ, which we will notice at another time. A good man, even 
the most pious, may suffer much and long, and his sovereign may wisely permit 
all his afflictions, on the ground, that an ample reward shall be granted him in 
eternity. 4 For the same reason, the innocent, those that are such properly 
speaking, may be afflicted. You will however recollect I do not mean, when I 
say that the innocent may be afflicted, that hell torments can be inflicted on the 
innocent ad infinitum, or without end, as some suppose, on the ground of God's 
sovereignty. 5 

Apollos. — Although I think you are right, still there are several objections 
which have been offered against your theory. Some have contended that if God 
cannot afflict an innocent creature with hell torments, it is either because he will 
not, or because he has no absolute right to do so. This, it has been supposed, 
would leave God without any covenant with his creatures, whereby he is bound 
to them, which is absurd. 6 

Jlquila. — I deny the absurdity of it. The Deity, in forming creatures capable 
of pain, did tacitly bind himself to proportion their sufferings to their ability to 
endure, and at the same time by that act, covenants with them in such a way, 

i Wesley. 2 Calvin, Dick, Watson, and Limbovch, for both sides of this question. 

3 Fletcher 8>t Watson. 4 L.imborch. 

» Tho reader is requested to consult Calvin, Watson, Dwight, Schmucker, and Dick, for 
elaborate discussions and information on Cod's sovereignty. c Limborch, 



DEITY AND HIS WORKS. 75 

that his holiness is manifested in acting with them agreeably to their nature, and 
according to the equity and rectitude of his own. 

Jlpollos. — But again, it is supposed by some, that God can by an absolute act, 
as the Creator and Sovereign of the universe, consistently with his justice, and 
on the ground of his infallible right, punish his creatures with hell torments, 
without respect to ability granted them for obedience. Thus, he may denounce 
the transgressor, and set forth eternal punishment as the consequence of sin ; but 
at the same time, withhold the grace necessary to obedience, and leave his crea- 
ture, on the ground of absolute right, under the necessity of sinning. 1 

Jlquila. — The unreasonableness of this is apparent. What can be supposed 
more unjust, than for God by withholding restraining grace, to lay his creatures 
under the necessity of sinning, and then to punish them for what could not be 
avoided ? If this be not making God the author of sin, and at the same time 
charging him with injustice, under the notion of sovereignty and absolute right, 
then I do not understand the meaning of words. The world will certainly judge 
of the fitness there is in such a doctrine, for every grade in society. 

Jlpollos. — But, brother, it is argued that if, as you grant, God may afflict in 
some degree, an innocent being, for some length of time, he may do it in all 
degrees, and to all eternity. Thus, if God may, consistent with divine justice, 
afflict an innocent being one or two hours, and with one or two degrees of punish- 
ment, why not for ten hours and with ten degrees ; and if ten, why not forever ? 

Jlquila. — This is most certainly, sophistry. I would not prescribe the limits of 
the divine justice, yet I may venture to affirm, that an eternity of affliction in hell 
torments, poured on one incapable of voluntary action, is a most manifest 
reproach upon God's supreme justice. If a being incapable of transgression, be 
afflicted for one or ten days, and then enter into a state of ease and rest, there is 
ample time to be amply rewarded for all suffering. But if such suffer forever, 
there can be no alleviation, much less reward. 2 

Jlpollos. — Well! but you said that God might of right deprive creatures of 
their being. To cease to be, is said to be a less evil than eternal woe. If God 
can inflict the greater, why not the less punishment ? Annihilation deprives 
man, not only of his well being, but his very existence. ' 

Jlquila. — But it has not yet been proved, that to annihilate is a sorer evil, or 
greater punishment, than to suffer hell torments. 

Our Lord denies the position, for he says, f Woe to that man by whom the Son 
of man is betrayed! it had been good for that man if he had not been born.' To 
all this I may add, that we have no reasons to believe, that Adam, previous to a 
voluntary transgression, could have been doomed to eternal torments, on the 
ground of God's sovereignty, without leaving a blot on the divine justice. Nor 
do I believe that any intelligence incapable of volition, ran, consistently with 
God's purity, be subjected to an eternity of torment. What would annihilation 
be, if there be no pain? In the torments of hell, there is not only a destruction 
of our well being, but a state of everlasting suffering, which justice assigns, only 
to the obstinate, voluntary offender. 

Jlpollos. — But, my friend, I want you to set forth the right of God over reason 
able creatures, considered either as in or out of covenant with him. 

Jlquila. — Well, suppose them out of covenant, i. e. acting under no specific 
pledge from the divine Being, and brought into existence at his will. The ques- 
tion now is, what would be the course of the divine justice, and what a display 
of God's holiness? I think the answer both plain ami easy. As sovereign, he 
could certainly prescribe any law, bin as a sovereign of infinite purity and good- 
ness, he will only be expected to prescribe a law, adapted lo the condition of the 
creature. Moreover, one thing is certain, he pould only require an obedience, 
1 Limborch. -' Fletcher and \\ 



<0 THEOLOGICAL COLLOQUIES. 

proportionate to the ability of that creature. To do otherwise, would be a blot 
on the divine purity, and by no means a display of God's holiness. This cannot 
be denied under any pretence. Some of these laws have been called natural, and 
command or forbid, what in their own nature are good or evil. Others are called 
positive, and appear to depend wholly on the good will of the legislator, and are 
a display of his purity. 1 Some have rashly gone so far as to say, that Deity 
could, on the ground of sovereignty, command any act contrary to the decalogue. 

Apollos. — Well, my friend, and did not God command Abraham to offer up his 
son Isaac, and the Israelites to rob the Egyptians, — and are not these things con- 
trary to the decalogue ? 

Aquila. — The law was designed, it seems to me, chiefly for the conduct of man 
towards man. Doubtless, for weighty reasons, God might change this order, 
especially when, as in the case of Abraham, it was for the trial of faith ; and 
although it may seem contrary to us, unacquainted with all the circumstances; 
yet it might be right, and we would no doubt think so, if we could, exactly see 
and know the whole. And admit that the term borrow, as used in the text, 
means in the case you named, to take on loan, it might be intended by him who 
owned all, as remuneration for services. But I believe that, at this distance of 
time, with the poverty as well as loss of language, we are only able to judge of 
a particular command, in a very imperfect manner, especially unacquainted as 
we are, with all the circumstances. 2 Thus also, God may appoint what rewards 
or punishments he pleases, only while rewards may be ad infinitum, or without 
end, — punishments, to display divine purity, must be proportionate to the offence, 
and the ability for obedience. 

Apollos. — But how is it when men are in covenant'? 

Aquila. — Man is supposed to be in covenant with God, and God with him, 
■when laws are enacted by the Deity for his government. Then the Almighty 
seems to prescribe bounds for himself, and the exercise of his power. Now the 
course of justice and holiness, in this event, appears to be thus : That the law 
shall not go beyond the ability or strength of man ; in other words, that he is not 
required to perform an impossibility. Again, the Deity cannot preserve that 
covenant inviolate, and secure his purity, if he deny the promised reward, on the 
obedience of men. Lastly, he may inflict the punishment annexed to a violation 
of that law, when there was ability in man to perform it. 3 

Apollos. — But tell me, — is that justice, which has been called vindictive, essen- 
tial to the nature of the Deity, so that he cannot pardon an offence ? 

Aquila. — I think not. Because the acts of mercy as indicative, more particu- 
larly of his goodness, far exceed those of punishment ; and again, it is certainly 
the right of any man to pardon what he pleases, when the offence is only against 
himself; and shall we deny to the Deity, that which is granted as the right of 
man 1 If God cannot pass by any offence, then he punishes by absolute neces- 
sity ; but as the offence is against him alone, he may inflict a milder punishment, 
as the psalmist says, 'he hath not dealt with us after our sins.' Besides all this, 
repentance by the 'forbearance' of God may be induced, and the sinner reformed, 
which could not be done, if the Almighty were constrained to punish, with the 
utmost rigor, every offence. 4 

Apollos .—Tell me, my friend, is it not natural to the Deity, to be just? 

Aquila. — Certainly, — but the exertions of that perfection are most surely free ; 
as also are those of mercy. When God punishes, he only exercises an act 
agreeable to his justice. 

Apollos. — But see brother,— is it not the property of justice to give every man 
his due? Now, punishments are most certainly due to sinners. 

1 Limborch. > Watson and Fletcher. 4 Limborch. 

2 Sec Dr. Clarke on these texts, where the reader will find some excellent remarks. 



DEITY AND HIS WORKS. 77 

Jlquila. — If benefits due were withheld, it would be injustice ; but to withhold 
punishment is a benefit, and therefore not unjust; besides, properly, no man can 
be said to have a right to punishment. 1 

Jlpollos. — But is it not the duly of a just judge to punish ? 

Jlquila. — This is true of a substituted judge, who is dependent on the will of 
his superior, or legislator, but in this case God is both lawgiver and judge, and it 
is mercy in him to pardon an offence, committed against himself; which can 
injure, if I may so speak, none but himself. 2 

Apollos. — Still it seems to me that God does necessarily hate sin, and not to 
punish, is to wink at it. 

Aquila. — It will be hard to prove that the Deity does any thing 'necessarily,' 
that is without himself, i. e. of an external character, for there is a wide diffe- 
rence between what is external, and an internal aversion. While God is averse 
to sin, he most certainly regards the well being of the sinner, and there is mercy 
with him that he may be feared. The truth is, God is ready to extend mercy to 
all, — he never punishes until it is unavoidable, and the case of the sinner is incor- 
rigible and hopeless. You must also remember, I before said, that holiness, 
goodness, and justice, are synonymous. Deity i3 only just, as he is good, and 
his acts enforcing the claims of justice, display his goodness. 

Jlpollos. — I confess I begin to see the light, through this dark and intricate 
subject. You must bear in mind, I offer all my objections for improvement. I 
want to understand every subject. 

Aquila. — This is right; and this subject, the divine justice, though mysterious, 
will afford a most excellent application for practical piety. We learn from it, 
that as God is holy and just, we ought also to be holy 'in all manner of conversa- 
tion,' having our hearts sanctified by divine grace. As God is our sovereign, who 
loves us, whose wisdom and goodness are united for our salvation, we ought ever 
to acquiesce in his will, remembering the^Lord says, 'wo to him that strives with 
his Maker.' Shall the clay say, 'what makest thou V or man 'unto his Father, 
what begettest thou V or 'the thing formed say to him that formed it, why hast 
thou made me thus?' 'Who art thou, that repliest against God?' We should 
therefore 'be careful for nothing ; but in every thing, by prayer and supplication, 
with thanksgiving,' 'make our requests to God.' Doing all to his glory, we 
should be patient, like Job, under all our afflictions, and ever recollect, the 'Judge 
of all the earth shall do right.' Let us never, my friend, for the sake of any man, 
do what God forbids, or neglect our duty, but as Peter and his brethren said, 'we 
ought to obey God rather than men.' Let us quietly and thankfully use every 
benefit, with a clear conscience and devout heart. 

Priscilla. — Oh ! I seem to be descending into a vast labyrinth. The 'ways of 
the Lord arc past finding out.' 



COLLOaUY XII. 

ATTRIBUTES OF THE WILL CONTINUED— THE PARTICULAR JUSTICE OF THE DEITY CONSIDERED — 
THE APPLICATION THEREOF FOR THE ADVANCEMENT OF PIETY. 

Jlquila — According to our division of divine justice into universal and particu- 
lar, we shall have this evening to consider the latter, my friend Apollos. 

Jlpollos.— What are we to understand by the particular justice of the Deity ? 

J}qvila.—h may be defined that act of the divine goodness, whereby it imparts 
or <rants to every man his desert. This does not relate to mm considered as in a 
state of innocence, and out of special covenant with God; that is. without a law. 
Such an hypothesis, as heretofore suggested, might be taken up and argued as an 

1 Limborch. '"-"I. 

11 



78 THEOLOGICAL COLLOQUIES, 

object of universal justice. The particular justice of the Deity recognizes man 
as the subject of divine law, and therefore as in covenant with the divine Being ; 
and it does actually grant to each one of our race the reward of his deeds, accord- 
ing to that law. 

Apollos. — But can a creature lay claim to any thing, as due from his Creator? 

Aquila. — Only so far as the Deity has made it his privilege to do so, by pro- 
mise. This claim may be considered, first, according to the strictness of that rule 
which renders a proportionable reward to the obedient, and suitable punishment 
to the disobedient ; and secondly, this reward of evil or good is according to the 
equity of the legislator. True there is an immense disparity between our act of 
obedient faith and eternal life, the promised reward ; and yet God is said to give 
it as a reward, in justice, because he has promised it in that covenant which he 
has made with man. So that although the promise was of grace, yet the equity 
of the Divine Being is pledged for granting that reward, though it also be of 
grace. 1 Thus saith an apostle — 'It is a righteous thing with God to recompense 
tribulation to them that trouble you, and to you who are troubled rest with us, 
when the Lord Jesus shall be revealed from heaven, with his mighty angels, 
taking vengeance on them that know not God and obey not the gospel of our 
Lord Jesus Christ.' And the same apostle saith — 'Henceforth there is laid up 
for me a crown of righteousness, which God, the righteous judge, shall give me 
at that day, and not to me only, but unto all them, also, that love his appearing.' 
Again — 'For God is not unrighteous, to forget your work and labour of love, 
which ye have showed toward his name, in that ye have ministered unto the 
saints, and do minister:' and it is said that 'Moses had respect unto the recom- 
pense of reward. 

Apollos. — But how is it with punishment? 

Aquila. — It has been already shown, that punishment is a right of the Deity, 
and that he, as the offence is a personal one, others not being injured thereby, 
may pardon sin, or remit the punishment, as he in his wisdom sees best ; and 
although man may deserve it all, yet may the Almighty do it justly : provided, 
nevertheless, that he extend this pardon, according to his covenant, to the peni- 
tent believer, as his veracity is pledged for preserving inviolable this law of faith. 2 
Thus you see, Apollos, that the particular justice of Deity is naturally divided into 
remunerative and punitive. The former is a distribution of rewards, not accord- 
ing to the rule of merit, properly so called, but the promises of him who enters 
into covenant with man. The latter, or punitive justice, is the infliction of pun- 
ishment for sin committed, according to the rules also laid down in God's word, 
for the exercise of what is called the vindictive justice of the Deity. Take it, 
then, as a whole, it is the ardent inclination of the divine will to prescribe equal 
laws, as the Supreme Governor, and to dispense equal rewards and punishments, 
as the Supreme Judge. 3 

Apollos. — The day of judgment, then, is to display this justice in an eminent 
degree ? 

Aquila. — Certainly. God shall try every man by that standard which he has 
appointed. Then shall his ways be justified to men. 'For the Son of Man,' said 
Jesus, 'shall come in the glory of his Father, with his angels, and then shall he 
reward every man, according to his works.' 'Who,' says Paul, 'will render to 
every man according to his works,' for 'we must all appear before the judgment 
seat of Christ, that every one may receive the things done in his body, according 
to that he hath done, whether it be good or bad.' Then 'every man' shall bear his 
own burden, and then they are judged, says St. John, 'every man according to his 
deeds.' 

1 Watson and Buck. 2 Limborch and Schmucker. 3 Ryland and Dr. Gill. 



DEITY AND HIS WORKS. 79 

Jlpollos. — What a solemn reflection — 'every man !' 

Jlquila. — Yes, 'every man :' Jews, Gentiles, Greeks, and barbarians, bond and 
free, all must appear at the tribunal of heaven. 'For there is no respect of per- 
sons with God.' He is 'our Master who is in heaven,' and shall become our 
judge. 'The dead, small and great,' shall 'stand before God, and the books shall 
be opened,' and they shall be 'judged out of those things written' in them, 'accord- 
ing to their works.' Then 'shall be weeping and gnashing of teeth,' saith our 
Lord. 

Apollos. — These, my brother, are awful truths. 

Aquila. — They are, and should produce a salutary effect on every man. In 
this particular justice of the Deity are comprehended, truth, fidelity, and sincerity. 1 
Indeed they are sometimes used to set forth the divine equity, or rather the justice 
of God, is designated by one of these names. Truth, when used with regard to 
God, represents that conformity of words with the divine mind and actions. Some- 
times it denotes his rectitude, and by it we are to understand, that whatever Deity 
affirms, is actually true. By fidelity or faithfulness we are to understand the 
adherence of the Divine Being to his promises, viz. that he will perform what he 
has affirmed, and that 'although the heavens and earth pass away, one jot or tittle 
of his word shall not pass, till all be fulfilled.' By sincerity I mean, Apollos, 
that God never declared any thing that is contrary to that which he has decreed 
in himself. To suppose a secret purpose, will, or decree, all used as synonymous 
terms by many, which in some instances may be opposed to the revealed will of 
the Almighty, is a direct attack on this perfection of the Divinity, and is most 
certainly derogatory to the divine character. Some have gone so far as to declare 
that God has not a revealed will, by which he calls all to flee from the wrath to 
come, and proclaims life and salvation for all, but a secret will, by which he 
determines that a part shall not accept the offer, and lay hold on eternal life. 
This is to make God not only insincere, but hypocritical. The declarations of 
Deity are to this effect, 'that he would have all men to come to the knowledge of 
the truth and be saved. He is sincere in this. He calls all, and promises life to 
all that seek it. His truth and his faithfulness are alike pledged for the accom- 
plishment of all that he has promised. To say that God threatens death to the 
elect, when there is no danger, and offers life to the reprobate, who must by his 
decree perish, is a most direct aspersion not only of the wisdom, justice, and 
goodness, but especially the sincerity of God. 

Priscilla — One would think, that the Scripture is so plain and emphatic on 
this subject, that men would never suffer such contradictions to enter their minds. 

Jljjollos. Every step I proceed, in the great and good work, in which we are 
engaged, shows me the value and infinite importance of a revelation ; and I am 
more and more convinced, that the Bible is the test to which we should bring all 
our opinions. 'Let God be true,' though every man should prove faithless and 
false. 

Jlquila. — Before we retire, we ought to improve the subject selected for this 
evening's discussion. The great object in view, is our advancement in piety; 
and there is perhaps no subject, that will better allow of a profitable improve- 
ment, than this perfection of the living God. 

Is he so scrupulously just, holy and pure? How undefiled then, and how 
devoted, ought we to be ; lest we should be found wanting when tried by his law. 
But if, as we have argued, he be sincere, true and faithful, he is ready to pardon, 
when we repent and believe. His promises of aid cannot fail, though the 
'heavens be removed.' In deep adversity, under all our sorrows, when 'friends all 
fail, and foes all unite,' we may still trust him for the accomplishment of all that 

1 Limborch. 



80 THEOLOGICAL COLLOQUIES. 

he has promised. In life, in death, his promise is, 'my grace shall be sufficient 
for thee ;' and my friend, when 'nature shall sink in the wreck of matter and the 
crush of worlds, 1 his faithfulness and goodness shall provide us a home, in that 
'house not made with hands, eternal in the heavens. 1 The same particular 
justice that pledges itself for an ample reward to the righteous, thunders it from 
Sinai's blazing mount, that 'the wicked shall be turned into hell, with all the 
nations that forget God ;' for 'the wages of sin is death,' spiritual, temporal, and 
eternal. From such an end heaven save us ! 'One day is with the Lord as a 
thousand years, and a thousand years as one day.' 'For he that will love life, 
and see good days, let him refrain his tongue from evil, and his lips that they 
speak no guile : let him eschew evil and do good j let him seek peace and ensue 
it ; for the eyes of the Lord are over the righteous, and his ears are open unto 
their prayers ; but the face of the Lord is against them that do evil.' 



COLLOQUY XIII. 

CLEMENCY, PATIENCE, AND SEVERITY, ATTRIBUTES OF THE DIVINE WILL, EXPLAINED AND 

APPLIED. 

Jlquila. — In a former conversation, my friend — we took an opportunity to 
consider what has been called the anger, or wrath, of the Almighty. In the 
arrangement of the divine perfections, we remarked, that there were three of 
those called attributes of the will, which are supposed to moderate and restrain 
the divine anger. We proceed now to investigate these. They are clemency, 
patience, and severity. The two first are exercised, in remitting, mitigating, or 
deferring punishment, and the last in inflicting it. 1 

^polios. — What is clemency ? 

Aquila. — Clemency and goodness are terms synonymously used in the Scrip- 
tures. By it I understand that God is only angry with sinners on causes the 
most weighty, and then with the utmost moderation. It is conspicuous in several 
things : that Deity is rather inclined to pardon than punish, 'Have I any pleasure 
at all that the wicked should die? saith the Lord God, and not that he should 
turn from his ways and live'?' 'As I live, saith the Lord God, I have no pleasure 
in the death of the wicked, but that the wicked turn from his way and live.' 'He 
doth not afflict willingly, nor grieve the children of men,' says Jeremiah, and 
Isaiah represents the execution of judgment as a strange work. Another striking 
evidence of the divine clemency, is, that punishment is only inflicted here, with 
a view to the reformation of the sinner, and to induce repentance ; and even this 
is much milder than our deserts, which would be the torments of hell. 'He hath 
not dealt with us, nor rewarded us according to our iniquities.' He is therefore 
inclined to pardon, the very moment in which there are signs of a genuine repen- 
tance, in an offender; of which, the pardon of Menassah and the prodigal son, 
are striking instances. 

PriscUla. — Yes, and what a display we have of this clemency, in the history 
of Abraham's posterity. As often as they repent, God forgives. 

^polios. — Well, what of the patience of Deity? 

Aqvila. — In the Holy Writings, our heavenly Father is represented, as 'long 
suffering, slow to anger, plenteous in mercy, abundant in compassion.' Such 
expressions are designed to set forth what we call the patience of God. This 
differs from clemency only in duration. In the exercise of this attribute of the 
will, Deity waits for the repentance of men, until his patience is so wearied, that 
he decrees expressions of severity toward them. 2 Thus we find it clearly set forth 
1 Tillotson and Limborch. 2 Tillotscn and Saurin. 



DEITY AND HIS WORKS. 81 

by St. Paul, 'despisest thou the riches of his goodness, and forbearance, and long 
suffering, not knowing that the goodness of God leadeth thee to repentance V 
and again, 'God endured with much long suffering, the vessels of wrath fitted for 
destruction.' So also St. Peter, 'But the Lord is long suffering to us ward, not 
willing that any should perish, but that all should come to repentance ;' and so 
also, my friend, in many other places that I might name. 

Apollos. — O ! what matchless forbearance. 

Priscilla. — And what a display of it was that, Apollos — in the forbearance of 
God toward the antediluvians ? For one hundred and twenty years, the Lord 
waited with that wicked world, while Noah, a preacher of righteousness, was 
warning them of danger. 

Aquila. — How the apostle Peter presses this example, as proof of divine good- 
ness; 'the long suffering of God waited in the days of Noah, while the ark & was 
preparing.' In another place it is said of the Jews, that the 'Lord God of their 
fathers, sent unto them by his messengers, rising up betimes and sending ; be- 
cause he had compassion on his people, and on his dwelling place.' The fact 
too, that the day of judgment, notwithstanding the wickedness of man, is now 
postponed, and space for repentance afforded, is another display of the divine 
patience. 

Apollos.— This, my dear brother, is a most delightful subject, and will you just 
permit me to submit my thoughts on it ? Were I capable of preaching, and had 
selected one of those texts as the subject for discussion, I think I would try first 
to explain it, as you have done. I would then show, how the forbearance of 
God has been, and now is manifested towards the world; and then apply it, after 
this manner: If the clemency and patience of the Deity be so great, then, though 
sinners, we need not despair and perish, but repent ; for God is willing to pardon 
and ready to save. Again, this repentance we should indubitably hasten, for his 
clemency and forbearance are exercised only in this life toward us, and on every 
hand we behold its uncertainty. Besides, if God be so patient and kind to us, 
poor sinners, how kind should we be to our fellows, even our enemies, ever 
imitating his blessed example, who gave his life a ransom even for his enemies. 

Aquila.— I hope, my dear young friend, we shall all profit by your excellent 
application. How appropriate to this, is that part of the most inimitable prayer, 
'Forgive us our trespasses as we forgive those that trespass against us.' 

Apollos.— Do, my friends, pardon this interruption ! I hope you will proceed, 
Aquila, with your subject. What is severity in God? 

Aquila.— You must not suppose that divine severity is opposed to clemency 
and patience. No, it is never exercised until these fail, through the impenitence 
and obstinacy of sinners. They go before severity. This attribute of the divine 
will is called in Scripture Acrorop.jc/., Apotomia, a cutting of. 1 It i- a perfection 
that consists in punishing the sinner, though God may have borne long with him. 
On account of this ultimate act of divine justice, the Almighty is styled a jealous 
God, when, in his word, he denounces an idolatrous worship— 'I the Lord, thy 
God, am a jealous God.' On this account, too, it is said that he is not only a 
'jealous God,' but 'a consuming fire.' For 'our God is a consuming fire,' says 
St. Paul. The prophet Nahum, in reference to the same, s only 

jealous, but 'revengeth,' yea, -is furious-; and though 'slow to anger, will not 
acquit the wicked;' therefore David prayed to -to whom vengeance be- 

longeth;' and a concluding remark of St. Paul, you well recollect, in his < : 
to the Romans, 'vengeance is mine, I will repay, saith the I. 

Apollos. — Tell me, my friend Aquila— in what is this severity conspicuous 

Aquila.— When the measure o( man's iniquity i^ filled up. and his sins cry for 
vengeance, the divine severity is exercised in their punii ,.o o( 

1 Parkhurst and Limborch. 



82 THEOLOGICAL COLLOQUIES. 

the antediluvians, that of Sodom and Gomorah, and the rejection of the Jews, 
as his peculiar people. This also shall be more conspicuous, my friend, after the 
day of judgment, in that world of reality, whither we are all bound. There God 
shall pour out his displeasure, forever and ever, on those who shall have abused 
his forbearance and clemency. 

Apollos. — But severity is sometimes exercised in the very act of committing 
crime. From this it would seem that it is not the same, at least in its operations. 

Jlquila. — I confess it appears so ; but upon an examination, it will be seen that 
it is the same. 1 Suppose then, a sinner cut off at once, in the act of sinning. It 
is evident that he may have committed many other sins, but God is pleased to 
exercise his wrath at last, on this. For instance, God smote Herod for his pride; 
but it was also a punishment for his cruelties to James, Peter, and others. 

Again, Apollos — a man thus punished, may have had a share in the divine 
favour, that others, towards whom patience is still exercised, may not have had. 
In addition to this, the sin might have been easily avoided, and unless imme- 
diately punished, might be dreadful in its consequences. But above all, we 
should remember that time, circumstances, manifestations and displays of divine 
power, may demonstrate God's grace, in a signal manner. Sin under these, 
must be enormous, as in the case of Annanias and Saphira. Let it however, be 
also borne in mind, that these are rare cases, and we should be thankful that the 
Scriptures do not abound in them. 

Apollos. — No, — it is evident that 'he loveth mercy,' and is "'slow to anger.' 

Jlquila — The application of such a subject, must of course be important. An 
appeal should be made to the fears of our hearers. Is the Almighty thus in- 
exorable in his severity, when once mercy's calls have utterly failed? Is he a 
consuming fire, and will he burn up the ungodly with the 'breath of his nostrils V 
Then, with what religious fear should we continually serve him, and how great 
our solicitude to be found in his ways ? Moreover, we should never indulge in 
any sin ; howsoever small it may seem to us, it may not be thus accounted by 
the Almighty, and like the haughty Herod, by one fell stroke of heaven's arm, 
we may 'be suddenly destroyed, and that without remedy.' 



COLLOaUY XIV. 

POWER, GLORY, HAPPINESS, CONSIDERED AS ATTRIBUTES OF DEITY— THEIR PRACTICAL USE. 

Jlquila. — The Sacred Scriptures every where, my friend Apollos— speak of 
the Deity as the Almighty, that is the all-powerful God. This attribute or per- 
fection we are to consider as next in order, according to our plan. Power in 
God may be defined, as the ability of the Deity to execute the decrees of his will, 
and because this ability or power is infinite, and its operations can be hindered 
by no cause, it is called omnipotence. 2 All the miracles that have ever been 
wrought evince it to the world ; but the most striking display of it is beheld in the 
creation of the universe from nothing, and the continual support of the same, by 
'the word of his power.' 

Apollos.— Tell me, my friend— what are the legitimate objects of this divine 
ability ? 

Jlquila. — Any thing that does not imply a contradiction. God can do all things 
which in their nature are capable of being done, provided thev do not derogate 
from his infinite purity or are not opposed to his decrees and laws. That he 
cannot do what would imply a contradiction is evident. Some things are re- 
pugnant to the Deity naturally, and therefore cannot be. As if I should say, that 

1 Tillotson and Saurin. 2 Watson and Dwight. 



£>EITY AND HIS WORKS. 83 

God can sleep or die; this would be to say that he is not God. Others morally, 
as that God could lie, deceive, or punish with everlasting torments one who was 
not a voluntary offender. The former would argue imperfection ; the last are 
directly opposed to both his perfections and laws. 

JLpollos. — I think this is very plain. 

Jlquila. — To induce our reliance on God, the Scripture sets forth three things: 
That he can bestow on us life and all things necessary to worship him aright. 
Hence, said Paul to the men of Athens/ God, that made the world and all things 
that are therein, seeing that he is Lord of heaven and earth, dwelleth not in 
temples made with hands ; neither is worshipped with men's hands as though he 
needed any thing, seeing he giveth to all life, and breath, and all things.' Who 
also is the great fountain of all spiritual benefits, as saith St. Peter, 'according to 
his divine power he hath given unto us all things that pertain unto life and 
godliness.' 

That he is able to prevent any violence on those who worship him, although 
that violence may be offered by enemies potent and diabolical. And moreover, 
that he has ability to bestow on such all that he has promised, and to punish those 
who despise him eternally. 

Jlpollos. — I have indeed often thought with pleasure on the many sublime 
expressions in the Holy Scriptures, in which is proclaimed the divine omni- 
potence. 

Aquila. — The doctrine of divine power suggests to us the propriety of noticing 
here, what has been called the glory and happiness or blessedness of the Deity. 
A being thus perfect in all the attributes heretofore noticed, who also exercises 
illimitable power, must of necessity concentrate in himself all that is excellent 
and blessed. 

The divine glory may be considered as that excellency and splendour by which 
God is distinguished from all creatures. 1 The Psalms of David are filled with it, 
and the angelic hymn, on the morning of the Redeemer's birth-day, was, "Glory 
to God in the highest, on earth, peace, good will toward men.' This glory is 
manifested in all his works, in which are displayed all the perfections of Deity. 
It is true that God, as a being infinitely perfect, must ever be in possession of this 
excellency, and can manifest his glory as to him seemeth best; yet he could 
not be glorious, with respect to man, but for his works, in which as signs he 
displays his attributes and makes them visible in a manner not to be misunder- 
stood. 2 On this account the sacred writers ascribe to God so much glory on 
account of creation, redemption, and the punishment of offenders; as these 
manifest and proclaim the attributes of Mercy, Justice, Fidelity, Wisdom, and 
especially Power. 

Jlpollos. — Now I see why Deity is called the blessed God, and why he is pro- 
nounced so. His happiness proceeds from the excellency of his own nature. 
Its superiority over that of every other intelligence is a display of his glory, and 
the contemplation of his own infinite perfections, not only in themselves but in 
their glorious manifestations, is a fountain from whence flows supreme and 
infinite delight. So that the happiness of Deity must ever accompany his glory. 

Jlquila. — It is just so. He is in the possession of all good. He is goodness 
itself, and is therefore happy, supremely happy, in the fruition of himself; and as 
immutability is inseparable from the eternity of his existence, his bliss is subject 
to no alteration. You will also bear in mind, that when the sacred writers call 
him blessed, they mean happy; for blessedness and happiness arc synonymous 
terms, when used in application to the Almighty. You will Bee then, un- 
friend — the sacred and indissoluble connection that exists between all the per- 
fections of this Being, who is thus infinitely perfect. His omnipotence is most 

1 Limborch and Calmct. - Addison ami Waison. 



84 



THEOLOGICAL COLLOQUIES. 



signally displayed, while in the harmonious and lively exercise, his every per- 
fection is revealed ; and by that Almighty power,, essential to his divinity,, he 
forms and upholds universal creation. Here then, both in the existence and 
action of all his attributes, he is supremely glorious ; and in the contemplation of 
himself and all that he does, he also is superlatively happy. We are now done 
with the investigation of the divine perfections, and must proceed to another point 
of equal importance. 

Priscilla. — But do not forget your application. I have heard that many a good 
sermon is lost for the want of an appropriate application. 

Jlquila. — Indeed this it too true. I had well nigh forgot it. 

Apollos. — We must not lose the application. This to me is a profitable part of 
our work. 

Aquila. — Take then the attribute of Omnipotence first. Is God a being of 
illimitable power? Then we ought to fear him, for he has ability to punish all 
who offend him. 'Fear him,' said Jesus, 'which is able to destroy both soul and 
body in hell.' 'Fear ye not me, saith the Lord? will ye not tremble at my 
presence, which hath placed the sand for the bound of the sea, by a perpetual 
decree that it cannot pass it ; and though the waves thereof toss themselves, yet 
can they not prevail; though they roar yet can they not pass over it?' If he be 
the Almighty, we may also confidently pray to him. He is able to do all that 
we can either ask or think. Thus says St. Paul, 'Now to him that is able to do 
exceedingly abundantly above all that we ask or think, according to the power 
that worketh in us; unto him be glory in the church by Christ Jesus, throughout 
all ages, world without end. Amen.' 

But, my friend— while we serve God, we must never dread our enemies, 
however potent. No — not Satan himself, for no power can ever counteract the 
power of God, or be able to destroy him, that constantly obeys him. 'Yea,' saith 
the psalmist, 'though I walk through the valley of the shadow of death, I will 
fear no evil; for thou art with me; thy rod and thy staff they comfort me,' 'My 
sheep,' saith Jesus, 'hear my voice, and I know them and they follow me; and I 
give unto them eternal life ; and they shall never perish, neither shall any man 
pluck them out of my hand.' 'I am persuaded,' says Paul, 'that neither death, 
nor life, nor angels, nor principalities, nor powers, nor things present, nor things 
to come, nor height, nor depth, nor any other creature, shall be able to separate 
us from the love of God, which is in Christ Jesus our Lord.' And the Redeemer 
says of his church, founded on himself, the rock of ages, 'The gates of hell shall 
not prevail against it.' Indeed, even against hope as well as appearances, we 
should rely on God for the fulfilment of his every promise. It is said that 
Abraham 'staggered not at the promise of God through unbelief; but was strong 
in faith, giving glory to God; being fully persuaded that what he had promised, 
he was able also to perform.' I may say we are to obey God, though his com- 
mand may seem to be directly against his promise, as did Abraham, 'the father 
of the faithful,' all shall work for the best. 

Jlpollos. — And will you let me add, as an application of the divine glory, that 
we ought to refer all our conduct to the glory of God. We ought to glorify him 
in our bodies and our souls, which are his, and our thoughts, words, and deeds 
should be to promote the glory of his name. 

Priscilla. — Yes, my friend — and if our glorious God be as infinitely happy, as 
he has been represented to-night, and most certainly is, ought we not constantly 
to aspire after its participation and all that may conduce to this blessed end. And 
may Ave not patiently endure all the adversities of this life for 'righteousness 
sake,' since our afflictions here bear no comparison with the happiness of heaven. 

Jlpollos. — St. Paul says, 'I reckon that the sufferings of this present time are 
not worthy to be compared with the glory that shall be revealed in us.' 'For our 



DEITY AND HIS WORKS. 85 

light afflictions, which are but for a moment, worketh for us a far more exceeding 
and eternal weight of glory ; while we look not at the things which are seen, hut 
at the things which are not seen, for the things which are seen are temporal j hut 
the things which are not seen, are eternal.' 

Priscilla. — O ! glorious hope — there our afflictions shall be ended, and in the 
participation of his bliss our reward shall be complete. 

Jlquila. — We now close our remarks on the divine attributes as already 
announced. This is a vast subject, delightful for meditation, and one that can 
never be considered in a practical manner by a good man without profit. 



COLLOdUY XV. 

OP FATHER, SON, AND HOLY GHOST, THE EVER BLESSED AND UNDIVIDED TRINITY — ONE IN 
THREE AND THREE IN ONE — THE DEITY WHOM MEN ARE REQUIRED TO WORSHIP IN THE 
SACRED WRITINGS. 

Jlpollos. — My dear friend — since our last meeting, I have been reviewing the 
minutes of our different conversations. I assure you I have been edified and 
benefitted too, in perusing your expositions of the nature and character of God, as 
set forth in the Sacred Writings. There is however, on my mind, a very serious 
difficulty. You speak of God our Father, and sometimes mention the Redeemer 
as the Son of God, and often speak of the Holy Spirit. I want to understand 
how the attributes of the Deity can be used in reference to these three, as alike 
operating in the hearts of men, and exercising these absolute perfections of the 
most holy God. 

Jlquila. — In those several conversations, I have been considering the divine 
nature or essence of the Divinity in the abstract. I intend to notice at once the 
God, to whom, in Scripture, this nature is attributed, viz: the Father, Son, and 
Holy Ghost; for of these three the Sacred Writings make frequent mention. So 
when the Son was baptized, as is related in the third chapter of Matthew, the 
Holy Spirit descended on him in the likeness of a dove, while the Father, with 
an audible voice, bore testimony to the Son, saying, 'This is my beloved Son, in 
whom I am well pleased.' Here are all three, not only named, but engaged at 
one and the same time. Our Lord Jesus Christ commanded his apostles to go 
'and baptize all nations in the name of the Father, Son, and Holy Ghost.' In 
another place, Christ tells his disciples, 'I will pray the Father, and he shall 
give you another Comforter, that he may abide with you for ever, even the spirit 
of truth.' 

JLpollos. — Are these the only texts, in the Sacred Writings, where the Father, 
Son, and Holy Ghost are set forth or mentioned? 

Jlquila. — By no means. The Scriptures, especially the New Testament, abound 
with them. I will just quote a few. Our Lord says, that 'Whatsoever ye shall 
ask of the Father in my name, he may give it you.' 'And no man can say that 
Jesus is Lord but by the Holy Ghost.' 'There are diversities of gifts, but the 
same spirit; and there are differences of administration but the same Lord; and 
there are diversities of operations, but it is the same God that worketh in all.' 
'The grace of our Lord Jesus Christ, and the love of God, and the communion 
of the Holy Ghost, be with you all,' was St. Paul's prayer for the Corinthian 
church. 'Elect,' says St. Peter, 'according to the foreknowledge of God the 
Father, through sanctification of the Spirit, unto obedience and sprinkling of the 
blood of Jesus Christ.' Here all three are again mentioned, as operating at one 
and the same time. And again, to crown the whole, ^t. John says, 'Foi there 
are THREE that bear record in heaven, the Father, the Word, and the Holy 
Ghost: and these three arc ONE.' 
12 



86 THEOLOGICAL COLLOQUIES. 

•ftp olios. — When I read these texts, I am forced, my friend, to come to the con- 
clusion that the Scriptures do teach, when speaking of God, that there is a Trinity, 
but the difficulty is a Trinity in Unity. I plainly see that the doctrine, as a 
scriptural one, is put beyond all dispute ; and I moreover know that the christian 
church has, from its origin, received it, with a very feAV exceptions, by unanimous 
consent} still, some intricate and perplexing questions are started by many in 
opposition to it. You know that Sabellius maintained the Unity but denied the 
Trinity ; whilst others, in contending for it, have run into Tritheism. Arius, 1 in 
trying to prove the Son inferior to the Father, has made him a mere creature ; 
and Macedonius, in not distinguishing the Holy Ghost from his gifts,- has actually 
denied his divinity. Indeed, my friend, I have been disgusted with the trifling 
metaphors, which have been used by many in explaining a Trinity in Unity ; 
they have been not only vain and idle 5 but wholly unbecoming the nature of 
God. 

Jlquila. — Whilst men were content with simplicity and humility, such as are 
commanded in the gospel, and received the word of God, and his testimony in 
honest hearts, there was no difficulty. Afterwards, when nice subtleties and 
metaphysical distinctions took the place of Scripture, the church became em- 
barrassed, and its progress in the conquest of the world to the faith of Christ, was 
impeded by the denial of a doctrine plainly affirmed in the word of God. 2 Yes — 
rash men undertook, by the poAvers of human intellect, and by reason acknowledged 
to be finite, to comprehend the infinite Deity, and to humble their pride, he has 
suffered them to be brought very low. 

Jlpollos. — This is too true. I pray that it may deter others from an attempt so 
rash and vain. 

Jlquila. — Shall we, my friend — attempt to comprehend a mystery that is infinite, 
incomprehensible, and above the reach of human reason ? I trust not. Vanity of 
vanities! We will waive all nice, intricate, and dangerous speculations. What 
we have to say on this subject we should say, as nearly as possible, in the 
language of the Bible. It is a sublime and divine mystery, acknowledged such 
by the wisest and the best; let us therefore abstain from all expressions of mere 
human invention. 

Jlpollos. — Well, my friend — proceed in your own way, if any thing occurs to 
my mind I will name it. 

Jlquila. — You will please then bear in mind, first, that the Father, Son, and 
Holy Ghost are represented in the Scriptures as individual subsistencies or real 
beings, endued with life, understanding, will, and power, and as doing such 
works as are suitable to such individuals. 3 Hence they are commonly styled by 
divines, three persons, a word, it is thought by some, not taken exactly from the 
Scripture; but of long and early use in the church. Others think differently. 4 

Jlpollos. — There is no necessity for proving the personality of the Father, for 
all are agreed about it. You may adduce the evidence to substantiate this, in 
regard to the Son and Holy Ghost. 

Jlquila. — Well, in the Scripture there is attributed to the Son an individual 
subsistence or real being. Hear it, 'In the beginning was the Word, and the 
Word was with God, and the Word was God.' Here is an absolute existence, 
and that as God. Again, it represents him as existing, absolutely living. 'As 
the living Father hath sent me, and I live by the Father, so he that eatelh me 
shall live by me,' 'for I am the bread of life,' &c. Understanding and will are 
ascribed to him. 'No man hath seen God at any time; the only begotten Son, 
which is in the bosom of the Father, he hath declared him.' 'All things are 

1 Dick and Limborch. 5 Calvin, Watson, and Dick. 

2 Mosheim and Milner. 4 Limborch, Doctor Gill, and Buck. 



DEITY AND HIS WORKS. 87 

delivered to me of my Father, and no man knoweth the Son, but the Father ; 
neither knoweth any man the Father, save the Son, and he to whomsoever the Son 
will reveal him.' That Christ exercises power and performs works is also proved 
in a moment. Paul says, we look for the Lord Jesus Christ, 'Who shall change 
our vile body, that it may be fashioned like unto his glorious body, according to 
the working whereby he is able even to subdue all things unto himself.' Again, 
'Jesus saith, my father worketh hitherto, and I work;' and yet again, 'I must 
work the works of him that sent me while it is day.' 

Jlpollos. — I must frankly confess that this is establishing most indubitably, by 
scriptural evidence, your position in regard to the Son. What have you to say 
concerning the Holy Ghost ? 

Jiquila. — The very same things are attributed to him in the Bible, with all those 
operations which are agreeable to his person. In the first Epistle of John, that 
apostle, after telling us that 'there are three that bear record in heaven, the Father, 
the Son and the Holy Ghost, and that these three are one,' represents its individual 
subsistence or personality, by saying, 'there are three that bear witness on earth, 
the Spirit, the water, and the blood, and these three agree in one.' Mind, he does 
not say are one. Also, in the context, he says, 'It is the Spirit that beareth 
witness, because the Spirit is truth ;' and are all nations to be baptized in the name 
of that which had no subsistence? That there is also ascribed to him life and un- 
derstanding we see most plainly. 'The Spirit searcheth all things, yea the deep 
things of God.' 'Even so the things of God knoweth no man, but the Spirit of 
God.' In Isaiah's remarkable prophecy of Jesus, we have these words, 'The 
Spirit of the Lord shall rest upon him, the Spirit of wisdom and understanding, the 
Spirit of counsel and of might, the Spirit of knowledge and of the fear of the Lord. 
'For the law of the Spirit of life hath made me free,' saith Paul, 'from the law of 
sin and death.' 

In the first epistle to the Corinthians, is a passage proclaiming the absolute 
freedom of will, in the adorable Spirit, 'all these worketh that one and the self 
same spirit,' saith St. Paul, 'dividing to every man severally as he wilV The 
power of the Holy Ghost is often mentioned in Scripture ; Paul prays that the 
Ephesian church might be 'strengthened with might, i. e. power, by the Spirit 
in the inner man ;' to which I might add the quotation just made from Isaiah. 

Jlpollos. — You said there were certain operations agreeable to his person, 
ascribed to him in the Scriptures. What are they? 

Jiquila. — Creation, preservation, justification, and sanctification, are all, in the 
Scripture, ascribed to him. 'By the word of the Lord were the heavens made, 
and all the hosts of them, by the breath of his mouth,' i. e. the Holy Ghost. 
The entire psalm numbered One hundred and four, is an ascription of praise for 
preservation, as well as creation, by the Spirit. 'According to his mercy, 1 saith 
Paul to Titus, 'he saved us, by the washing of regeneration, and the renewing of 
the Holy Ghost.' 'And such were some of you,' says he to the Corinthians, 'but 
ye are washed, ye are sanctified, ye arc justified in the name of the Lord Jesus, 
and by the Spirit of our God.' Now, permit mo to say, my friend A polios — that 
none of these operations can be applied to any. but a person having a subsistence, 
or real being. I have yet also, secondly, another argument, — it is that the divine 
perfections are alike attributed to each of these three. That they are to the 
Father, all are agreed ; and that they are to the Son, and the Holy Spirit, WE will 
at another time prove: Consequently, that they, the Father, Son, and Holy 
Ghost, partake of the same divine nature, and that the Son, and Holy Spirit, arc 
together with the Father, 'one God, Unity in Trinity, and Trinity in Unity, 
which ought to be worshipped.' 1 

1 Athanasian creed. 



88 THEOLOGICAL COLLOQUIES. 

Jlpollos. — My friend, — I am lost in wonder and admiration. How incompre- 
hensible is the God that made us, the God we worship ! 'Higher than heaven, 
deeper than hell ! ' 

Jlquila. — And what sort of a God would he be, if you could comprehend him ? 
Can you comprehend yourself, or any of the works of nature ? No ! you cannot; 
but more of this at another time ; it is now late, let us proceed cautiously, taking 
as our guide, the word of the living God. The Bible is our text book. 



COLLOaUY XVI. 

T E" DIVINE PERFECTIONS, ARE ATTRIBUTED IN THE SACRED WRITINGS, TO OUR LORD JESUS 
CHRIST, THE SECOND PERSON, WHO IS CALLED THE SON OF GOD, AND ALSO TO THE HOLY 
GHOST, THE THIRD PERSON IN THE UNDIVIDED AND ADORABLE TRINITY. 

Jlquila. — I am to show you by special promise, this evening, my friend Apol- 
los — that the perfections of the Deity, are, in the holy Scriptures, ascribed to our 
Lord Jesus Christ, who is called therein the Son of God, and to the Holy Ghost, 
the third person in the Trinity. Before I enter fully on this subject, just let me 
show you that the name of God is most expressly applied to Christ, and the texts 
cannot by any construction be made to apply to any other being. 

Jlpollos. — Do let us have them, my brother. 

Jlquila. — I will quote a part of a text that I have quoted to you once before. 
St. John says, 'the word was God;' St. Paul styles him 'God blessed forever;' 
and again, 'the throne of God is forever and ever ;' 'thou hast loved righteousness 
and hated iniquity ;' then 'God, even thy God, hath anointed thee with the oil of 
gladness above thy fellows.' Now this appellation of Son, is a manifest demon- 
stration of his divine generation from, and of his partaking of the same nature 
with him who is styled 'God the Father. 11 

Jlpollos. — But are not others called sons of God in the Sacred Writings ? 

Jlquila. — They are; and for this, several very just reasons may be offered. 
Some are called 'sons of God,' on account of creation : thus was Adam; 'Seth, 
says St. Luke, 'was the son of Adam, who was the son of God.' So also of men, 
as the apostle taught the Athenians, 'we are his offspring ;' and angels themselves 
on this account, are called his sons. "There was a day,' says Job, 'when the sons 
of God,' i. e. angels, 'came to present themselves before the Lord.' Again, on 
account of some peculiar excellency, some are called sons of God. So magis- 
trates and princes, as the administrators of law are called 'sons of the Most High.' 
On account of some signal favour, some are called sons of God. In this sense, 
Israel is denominated the 'son of God ;' and indeed so is every christian who is 
adopted into the divine family and favour. 'To as many as received him, to 
them gave he power to become the sons of God.' For ye are all the children of 
God by faith in Christ,' that 'we might receive the adoption of sons,' says St. 
Paul to the Galatians. 

Jlpollos. — Where then is the difference ? 

Jlquila. — It is in this, that Jesus Christ is the Son of God in a more eminent 
and peculiar manner. 2 Hence he is named 'the only begotten,' and 'his own 
Son.' Besides God the Father, through the whole of the New Testament, is 
proclaimed 'the Father of our Lord Jesus Christ.' From whence it would follow, 
that our Saviour, for some singular and peculiar reason, is the Son of God, by a 
divine and an inexplicable generation. 

Jlpollos. — But may not this sonship relate to his humanity, or the fact of his 
being, as the Bible says, conceived by the Holy Ghost? 

1 Doctor Gill, and Dick. 2 Watson, Dwight, and others. 



DEITY AND HIS WORKS. b\) 

Aquila. — It is true with respect to his human nature., he is called the Son of 
God ; so also, as some suppose, on account of his resurrection from the dead, and 
his office of a mediator at the right hand of God. 1 'We declare to you glad 
tidings,' said St. Paul to the Jews, -how that the promise which was made unto 
the fathers, God hath fulfilled the same unto us their children, in that he hath 
raised up Jesus again;' as it is also written in the second psalm, 'Thou art my 
son, this day have I begotten thee.' Let any impartial man examine this passage, 
both here and in the first of Hebrews, and he will be forced to the conclusion 
that 'this day have I begotten thee,' is not referred by St. Paul, who certainly 
understood it, barely to the raising the body of Christ from the grave, and exalt- 
ing him to be a mediator for man, at the Father's right hand. I might, I believe, 
my friend, adduce this text to support this eternal sonship. I am sure the second 
psalm may be adduced to prove his divinity. 2 There are other texts by which it 
may be substantiated that he is the Son of God by a secret and an ineffable gene- 
ration ; not only before he was made man, but before all worlds. His existence 
prior to all creation, is most positively affirmed, and yet is he as positively 
affirmed to be the Son of God, in our text book, the Bible. 

Apollos. — Do, my friend — present the evidence. 

Aquila. — Many texts have been brought forward by the best, and most learned 
divines, the force of which, by a specious explication, have been eluded by those 
who opposed the truth. I propose to adduce those, that cannot be understood in 
any other way, without wresting by force, their genuine sense. The first I 
adduced to prove his eternal generation, is that positive declaration of St. John, 
'In the beginning was the word, and the word was with God, and the word was 
God,' &c. 

Apollos. — But does 'the beginning' here mean before the origin of all things, 
before which the Word was ? 

Aquila. — Certainly, — I prove it. This expression agrees with that of Moses, 
'In the beginning God created the heavens and the earth.' Now, no body ques- 
tions, that 'beginning' here, means the commencement of creation. By this 
means, too, it is easy to see, how the Word was with God. For he could not 
have been before all creation, unless he had been with him ; and besides, it is 
added, all things were made by him, and without him was not any thing made 
that was made.' Now, all things could not have been made by him, unless he 
existed previous to all things. 

Apollos. — But you know that Socinus and his followers, pat a different con- 
struction on this passage. They understand 'the beginning,' to refer to the 
commencement of the gospel dispensation, and not that of the world. That as 
Moses, in treating of the world, began his history with its origin, so John in 
giving a history of the new creation, uses that phrase, but simply means by it 
that before John the Baptist commenced preaching, he (Christ) was appointed of 
the Father, or else his being with him, might moan that he was taken up into 
heaven to learn his Father's will, Sec. And as to the other part, 'all things were 
made by him,' he supposes that it means, that nothing was done by his disciples, 
or apostles, without him. 

Aquila. — What a wretched and forced interpretation of God's holy word. 
What man of common sense cannot see its weakness I This is lull of absurdity. 
It is not likely that the evangelist would have vindicated the gospel from novelty, 
by saying 'that Christ was the word of God when John the Baptist preached,' 
and we have no history to prove that any preferred John to Christ* because he 
commenced preaching first. 3 Besides, 'and the word was God/ 'in the begin 
ning,' cannot be consistent with itself, for he showed no signs of his divinity in 

1 L.imborch. * Henry and Scott, in loco. 3 Limborcb. 



90 THEOLOGICAL COLLOQUIES. 

the beginning. He was esteemed a carpenter's son, until he went forth preaching 
and doing mighty works. And above all, the absurdity is still more apparent, if 
we bring up 'all things were made by him, which would be wholly inconsistent 
with the context. You will also find, Apollos, as absurd an exposition of this 
text, as that of Socinus, in the works of the late Mr. Jefferson, of Virginia, who, 
though a powerful statesman, a learned and great man, his very enemies being 
judges, to whom my native state owes so much, for the stability of its institu- 
tions, yet candour constrains me to say, was a very lame divine, if not a very poor 
christian. 1 

Apollos. — O, I see that such an exposition would be, of all absurdities the most 
absurd. 

Jlquila. — If Jesus Christ was before all creation, he must be God, of course, as 
already proved immutable, and if the son of God at any time previous to creation, 
he must have been so forever, and that generation eternal. To prove this, hear 
again what he says to the Jews : ' Verily, verily, I say to you, before Abraham was, 
I am.' This appellation, attributed by Christ to himself, was so well understood by 
the Jews being always looked upon by them as the proper and peculiar name of 
the Deity, that upon this declaration of Jesus, 'I am,' esteeming him guilty of 
blasphemy, they took up stones to stone him. Why? Because they thought 
him a man? No — but by this very expression he proclaimed himself God. All 
that has ever been adduced against this is not worth our notice. It is answered 
by the fact that the Jews said, that he, Christ, in so saying, had made himself 
'equal with God.' 

Apollos. — I confess that the mind cannot conceive of a being in every sense 
equal with God, who is not God. This is very evident. 

Jlquila. — But this is positively asserted. 'Who, says St. Paul, 'is the image of 
the invisible God, the first born of every creature. For by him were all things 
created that are in heaven, and that are in earth, visible or invisible, whether 
they be thrones, or dominions, or principalities, or powers ; all things were 
created by him and for him, and he is before all things, and by him all things 
consist. Again, when Paul speaks of Christ, by whom the last and clearest 
manifestation of the divine will was made to man, says — 'Thou, Lord, in the 
beginning, hast laid the foundation of the earth, and the heavens are the works of 
thy hands. They shall perish, but thou remainest; and they shall wax old as 
doth a garment, and as a vesture shalt thou fold them up, and they shall be 
changed ; but thou art the same, and thy years shall not fail.' In Revelations it 
is said, 'these things saith the Amen, the faithful and true witness, the beginning 
of the creation of God.' From all these texts it will appear that Jesus Christ had 
an existence before all creation ; and they cannot be construed in any other way. 

Apollos. — Yes, it would seem that he who was 'in the beginning,' 'with God,' 
'who was God,' 'he who made all things, and without Avhom nothing was made, 
that is made,' and he who had an existence before Abraham, and was the first 
begotten of all creatures, must have been the Son of God, in a manner far more 
wonderful and inexplicable than that of his miraculous conception and birth, of 
the Virgin Mary. 

Jlquila.— The divinity of Christ is also proved by another fact, that you perhaps 
have not considered. In the Scriptures are ascribed to him all the attributes of 
the divinity. These could never be applied to a mere man. 

JIpollos. — Do give me the texts to prove this. 

Jlquila. — A being who is omnipresent, that is, every where, must be God. 

But the Scripture makes Christ say, 'where two or three are gathered together in 

my name, there am I in the midst of them ;' and where 'they ask any thing in 

my name, I will do it ;' and in his last blessed promise to his disciples, he says, 

i Jefferson's works, 1st edition. 



DEITY AND HIS WORKS. 



91 



Lo, I am With you always, even to the end of the world. None of which pro- 
mises could be worth any thing, if he were not omnipresent. 

Jlpollos. — Indeed this is very plain, I assure you. 

Jlquila. — Eternity and immutability are ascribed to him. 'They shall perish,' 
says Paul of the world and its appendages ; 'they shall wax old as doth a gar- 
ment, and as a vesture shalt thou fold them up, and they shall be changed; but 
thou (Christ) art the same, and thy years shall not fail.' Omniscience is also 
attributed to him. 'Lord, thou knowest,' says St. Peter, 'all things ; thou know- 
est that I love thee.' 'Jesus,' says St. John, 'did not commit himself unto them, 
because he knew all men, and needed not that any should testify of man, for he 
knew what was in man.' 'I am he,' saith Jesus, 'that searcheth the reins and 
hearts,' in his address to one of the churches of Asia. 'The Lord Jesus,' Paul 
says, 'shall change our vile body according to the working, whereby he is able to 
subdue all things unto himself.' Here is his omnipotence. It will further be 
seen, that honour and glory are to be given him ; and that, the honour and glory 
of God. 'All judgment is committed unto the Son, that all men should honour 
the Son, even as they honour the Father. He that honoureth not the Son, 
honoureth not the Father which sent him.' If these be not proofs of the divine 
nature of the Son, then I am wholly at a loss to understand what is scriptural 
proof. 

Jlpollos. — And the divine perfections, you say, are also attributed to the Holy 
Ghost, in the Sacred Writings? 

Jlquila. — Most certainly. Omnipresence is a perfection that belongs alone to 
God. No finite being can be omnipresent, or in every place, at one and the same 
time. But says the psalmist, 'Whither shall I go from thy spirit, and whither 
shall I flee from thy presence? If I ascend up into heaven, thou art there: if I 
make my bed in hell, behold thou art there. If I take the wings of the morning, 
and dwell in the uttermost parts of the sea, even there shall thy hand lead me, 
and thy right hand shall hold me. If I say, surely the darkness shall cover me, 
even the night shall be light about me.' Permit me to ask, can this be said of 
any but God ? 

Jlpollos. — This surely is powerful testimony in favour of the absolute divinity 
of the Holy Ghost. 

Jlquila. — I will give you a passage of Scripture equally strong, and as much to 
the point. 'Know you not,' says an apostle, 'that ye are the temple of God, and 
that the spirit of God dwelleth in you.' What ! Could this be true of the various 
members of the church, unless the Holy Spirit was omnipresent ? and if so, he 
must be God. Eternity is also attributed to him, because he is the spirit which 
is in God, and proceedeth from him, without which it is impossible that there 
should be any God. Omniscience is also ascribed to him. 'The Spirit searcheth 
all things; yea, the deep things of God.' 'No man knowcth the things of God, 
but the Spirit of God. Again, omnipotence is proclaimed as one of his perfec- 
tions, when he is said to be 'the finger of God,' 'the power of the .Most High,' 
'who disposes of his gifts to every man according a^ he will.' Lastly, Apollos, 
majesty and glory are ascribed to him, since we are commanded to be baptized in 
his name, as well as in that of the Father and Son; and blasphemy committed 
against him is said not to be forgiven in this world, nor in that which is 
both of which bespeak the majesty and glory of the Holy Spirit. 

Jlpollos. — But does there not appear to be a subordination in the thre 

Jlquila. — It seems to me inferable, if we may allow ourselves to infer any thing 
on this very mysterious subject, that the divine essence is communicated to the 
Son, and the Holy Ghost ; there being some sort of subordination, as yen 
the Father being mentioned first, as having the divine nature in and of hi, 
while the Son and the Holy Ghost proceed from the F 



92 THEOLOGICAL COLLOQUIES. 

are distinct persons, there is the same nature, three in one common and undivided 
essence, one God, from everlasting to everlasting. 1 Not only the Scriptures,, but 
the common consent of the church, in all ages, has established this order in the 
persons of the Godhead. First the Father, then the Son, and then the Holy 
Ghost. 

Apollos. — Although this union, acknowledged a mysterious one, cannot be 
comprehended, yet it must exist, for we are certainly allowed to pay adoration to 
the Son and Holy Ghost; and if they were not God, would not this be wrong? 
Jlquila. — It surely would ; and from this very source I deduce an argument in 
favour of their divinity. God has denounced idolatry, but he saith when he 
bringeth in the Son, 'Let all the angels of God worship him.' We are com- 
manded to 'honour him as the Father ;' to worship and obey him ; to pray in the 
name of Jesus, and to the Holy Ghost, as well as to be baptized in those names. 
These are acts of worship, wholly inadmissible, if they were not God. 

Jlpollos. — But the great objection seems to be the use of the word person, and 
the idea of one nature but three persons. 

Aquila. — But this, my dear friend— can afford no solid ground for objection, 
for as Calvin has justly remarked, it 'is not a distinction of essence, which it is 
unlawful to represent as any other than simple and undivided.' It follows there- 
fore, if the testimony of the apostle be credited, that there are in God three 
hypostases. And as the Latins have expressed the same thing, by the word 
persona, or person, it is too fastidious to contend about such a plain matter. If 
we wish to translate word for word, we may call it subsistence. Some have 
called it substance. 2 

Jlpollos. — Has the word person been used by the Latins only? 
Jlquila. — No. The Greeks, for the sake of testifying their consent to this 
doctrine, taught the existence of three T^ooWa, prosopa, or persons in God, and 
both Greeks and Latins, notwithstanding any verbal difference, are in perfect har- 
mony respecting this doctrine. Bear then in mind, the essence of Deity is simple 
and undivided. God is one. But in union with this Deity are three substances, 
hypostases, or persons, purely spiritual, eternal, and every where present; one 
in essence or nature : as the Scripture says, Father, Son, and Holy Ghost. I 
have purposely, Apollos, avoided all nice and metaphysical arguments on this 
subject, and have offered for your consideration those only which present them- 
selves to me in the Sacred Writings. This doctrine we are required to believe, 
not to comprehend. 3 

Priscilla. — I never hear the subject of a Trinity in Unity discussed that I do 
not think of the apostle's remark, 'Great is the mystery of godliness, God was 
manifested in the flesh.' Indeed the merit of Christ's passion seems to originate 
here. For although he suffered in his own proper person as very man, yet when 
we remember that the Son of God, who was ever with the Father, was united to 
the human nature, to sanctify and make the offering acceptable, I see I think the 
value of every pang. I am sure as one said, 'truly this was the Son of God ;' or 
as another, 'the God of nature was in agony' to save our world, and none but a 
God could save such a sinner as I. 

Aquila. — This is practice. From the moment the promise was given, the seed 
of the woman shall bruise the serpent's head, Christ's death took effect and saved 
all that have been saved. And could a creature, a mortal man, have done this? 
No! His name is called Emanuel, which is 'God with us.' 

Apollos. — How many foolish questions have been raised in regard to this 
matter. 

1 Limborch, Calvin, Watson, Dick, and Dwight. 3 Kidd, Watson, and Dick. 

2 Calvin, AVatson, and Dwight. 



DEITY AND HIS WORKS. 03 

Jlnuila. — Yes, and how unprofitable too. From this doctrine of the Trinity, 
we may learn to acknowledge the transcendent love of our God, who is repre- 
sented as giving his Son, his only begotten Son, to make a propitiation for sin. 
This love of God, it seems to me, Apollos — is greatly enhanced, if this Son of 
God was not only born of the Virgin Mary, as it regards his humanity, but was 
the Son of God by an incomprehensible and eternal generation. Again, from the 
same consideration, we may learn the dignity and merits of a Saviour's passion. 
For though our Lord properly did suffer, and could suffer only in his human 
nature, yet does it enhance the excellency thereof, that the Son of God, who was 
manifested in the flesh, and made these sufferings acceptable, was united with 
God before all ages. And whatever the man Jesus did and suffered, the Son of 
God may be said to have suffered in his human nature. 1 



COLLOQUY XVII. 

WORKS OF THE DEITY — THEIR DIVISION INTO INTERNAL AND EXTERNAL — AND FIRST, HIS IN- 
TERNAL WORKS, COMMONLY CALLED DECREES — THE VARIOUS EXPRESSIONS BY WHICH THE 
SAME THING IS SIGNIFIED — THE DIVISION, ORDER, AND ATTRIBUTES OF THE DECREES — 
ERRORS CONCERNING THEIR EXTENT AND ETERNITY. 

Aquila. — Well, my friend Apollos — we now enter upon a most delightful 
subject, the works of our God, which display the perfection of his nature, and 
manifest his glory in all the universe. These have been divided by divines into 
internal and external. 

Jlpollos. — What is meant by the internal works of the Deity? 

Aquila. — I mean what God does in himself, or rather what have been called 
the decrees of God. 

Priscilla. — Indeed you must both take care and do not speculate, cleave to the 
word of God ; as sure as you get into scholastic speculations, you will involve 
yourselves in some error. 

Aquila.^-We will try not to do this. The decree of God has been styled the 
purpose of the Diety. Without this purpose or counsel, as it has been argued, he 
does nothing. 2 This decree in Scripture is expressed sometimes by the word 
'counsel.' Hence says the Lord in Isaiah, 'My counsel shall stand, and I will do 
my pleasure.' So it is said, 'The pharisees and lawyers rejected the counsel of 
God.' And in Ephesians, 'Who worketh all things according to the counsel of 
his will.' But sometimes this decree of God is styled his purpose. Hence, in 
Romans, Paul speaks of them 'who are called according to his purpose; 1 and to 
Timothy, 'who hath saved us,' &c. 'according to his own purpose and grace.' 

Again, this decree of God is called 'foreordaining,' or predestinating. As by 
St. Paul, 'Whom he did foreknow did he also predestinate.'' The same is 
sometimes expressed by 'foreknowledge,' or foreknowing: as in Acts, it is said 
Christ was delivered 'by the determinate counsel and foreknowledge of God.' 
And lastly, this decree of God is represented by the words good pleasure of God, 
as in St. Matthew, 'Even so Father, for so it seemed good in thy sight.' Ac- 
cording says St. Paul, 'to the good pleasure of his will;' and again, 'according 
to his good pleasure, which he bath purposed in himself.' 

Jlpollos. — I have often noticed these Scriptures, and am DOW Struck with the 
fact that they all allude to the same thing, viz : the design, purpose, intention, or 
as it is said, the internal work of God. 3 

i Limborch, Calvin, Watson, Dick, and D wight. ' Limborch and SchlDOQtar. 

2 Calvin, Dick, and Limborch. 

13 



94 THEOLOGICAL COLLOQUIES. 

Aquila. — They certainly do. The decree is the fixed and immutable purpose 
in the mind of Deity, concerning whatever he is about to do, to command., or 
suffer to be done by his free will. 

Apollos. — But you know some hare taught that the decrees of God are God 
himself. 

Aquila. — This has been done indirectly if not positively. Thus most Calvinistic 
divines contend that God's decrees are eternal, and it must be evident that nothing 
but God can be eternal. It is certain that schoolmen have, on no solid reason., 
maintained this. But I oppose to it several things. 1. That the divine decrees 
are the free effects of God's will, as we see in the use of the word 'counsel ;' 
which according to the original cannot certainly be an attribute, and at the same 
time a free action that might have been otherwise if God pleased. 1 2. There are 
also decrees contrary to each other as well as different, I mean with regard to 
their effects, not their nature. For God decrees to create and then to destroy the 
world. Now, while his purpose is goodness, its effects are varied according to 
that variety of moral principle in the objects. 3. When these decrees or his 
purposes are fulfilled, they no longer exist; but God is the same. Now if they 
were attributes they must most surely remain. 

Apollos. — The fact then is that the decrees of God are not the divine essence, 
but the volitions of Deity ; which, as they might or might not have been, or issue 
freely from God, are really distinct from that essence. 

Aquila. — Most certainly. You recollect what was said when we were on the 
divine will. We proceed now to consider, my friend — the divisions of these 
decrees; and 1. with regard to their objects. Some relate to what God would 
himself perform, as the creating man, giving his Son for the world, and raising 
the pious dead from the grave, &c. 2, Others relate to what he would command 
or forbid. To do the former he grants his grace to assist, and he permits a 
violation of the latter for wise reasons. 2 

Apollos. — But the assistance of grace does not oblige men to do good, and the 
divine permission does not force them to do ill, does it? 

Aquila. — No! — Grace bestows the power of working, it is the principle of 
operation, but never forces man's will, much less .does the permission of sin do 
it. The decree of God is the cause of a thing, only in the same way in which he 
concurs in its production. 3 

Apollos. — But is not the divine decree the origin of things, because all things 
that exist must have been first in the divine mind. 

Aquila. — I admit all things are in the divine mind, in the order in which they 
occur in time, but he certainly does not decree their existence when he has never 
concurred in their production, and utterly detests them as unholy. We are ready 
to admit that God has decreed what shall be the essence of every thing, when it 
does exist, but he has never decreed the existence of all things. For instance, 
he decreed man's creation, to give him a law and grace to keep it, and these 
things exist according to that decree. He decreed that a violation of it should be 
punished with eternal death, it does not from thence follow that he ever decreed 
the introduction of sin, and predestinated man to eternal damnation, because he 
had decreed he should sin. 4 The truth is found here, he has left man at liberty 
to slight his grace, and does not hinder it, by the intervention of Omnipotence. 
Man exercises his own agency, and abuses that grace to his own destruction. 
God only permits sin. The decrees are sometimes divided into general and 
particular. 

Apollos. — What do you mean by general decrees? 

1 Wotson and Lirnborch. 3 Whitby and Limborch. 

2 Watson, Fletcher, and Wesley. * Whitby and Fletcher. 



DEITY AND HIS WORKS. 95 

Aquila. — General decrees are those that relate to laws, for the general govern- 
ment of the world, and the salvation or damnation of man in general. As 'He 
that believeth,' &c. 'shall be saved, he that believeth not shall be damned.' 

Apollos. — What are particular decrees? 

Aquila. — A particular decree is that intention or purpose by which God deter- 
mines to do an act by a certain man. As to deliver Israel by Moses, have the 
priesthood filled by Aaron, and that David should be king instead of Saul. Again, 
particular decrees are simply an application of those that are general. For instance, 
God decrees to save the believer and damn the infidel. Here is the general de- 
cree. A believes and is saved, B is an unbeliever and is damned. This may be 
considered the particular decree, or the application of the general one. 1 

Apollos. — Are not all the decrees of God particular, and simply by being com- 
pared together are called general ? 

Aquila. — I mean by a general decree something which, though but one in itself, 
has not a single and a determinate object, but by a general sort of law, extends to 
a diversity of objects. Unless this, Apollos, be admitted, God cannot be said to 
give any laws to man. Thus, if by a special or particular decree, concerning the 
faith and unbelief, the salvation and damnation of every man, he absolutely 
decreed the eternal state of every man, then there are no laws that can be given 
him, by which he can be rendered responsible for obedience or disobedience. 
All is fixed of God. Nor could God, my friend — reward the pious or punish the 
ungodly, all would be simply an execution of divine decrees, in which man had 
no agency. This would certainly overthrow all the reasons for a judgment. 2 

Apollos. — But do not decrees sometimes occur in respect to particular things? 

Aquila. — They do sometimes thus occur ; but in the case of everlasting life or 
condemnation, there is no decree that is not an application simply of one that is 
general; unless it be as to sending Christ as the Saviour of the world. Of him 
it is said, that he 'was foreordained before the foundation of the world, but was 
manifest in these last times for you.' As to others, the decree runs generally 
thus: 'He that believeth and is baptized shall be saved, he that believeth not shall 
be damned.' 'Whosoever believeth on him shall not perish, but have everlasting 
life.' He that believeth not, 'shall not see life, but the wrath of God abideth on 
him.' 'And this is the will of him that sent me, that every one that seeth the 
Son and believeth on him, may have everlasting life.' 'And it shall come to pass 
that whosoever shall call on the name of Lord, shall be saved.' f Be not deceived, 
God is not mocked, for whatsoever a man soweth, that shall he also reap. He 
that soweth to the flesh shall of the flesh reap corruption ; he that soweth to the 
Spirit, shall of the Spirit reap life everlasting.' Here, my dear brother — are the 
general decrees, many more of which I could quote, and then leave you to see 
how they become particular when applied to an individual case. 

Apollos. — I am satisfied of the correctness of your reasoning, but there is 
another division of divine decrees, I have not heard you name, I mean absolute 
and conditional. 

Aquila. — Yes — absolute decrees arc simply such as are suspended in their per- 
formance on no condition. Such arc creation, Christ's mission, grace to obey 
God's call, and the last judgment. Conditional, are those which have some t< mis 
or condition implied or expressed, by the performance of which their execution 
is suspended. I prove it. Thus says the Lord, 'Now, then lore, if ye will obey 
my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto 
me above all people, for all the earth is mine.' Again, 'The Lord is with you 
while ye be with him, if ye seek him, he will be found of you; but if ye forsake 
him, he will forsake you. 1 'HV saiih the Lord, f ye be willing and obedient, ye 

1 Whitby and KlMrhcr. Wlnlby and I .niilmrrh. 



96 THEOLOGICAL COLLOQUIES. 

shall eat the good of the land, but if ye refuse and rebel., ye shall be devoured 
with the sword.' 'If that nation against whom I have pronounced turn from 
their evil, I will repent of the evil that I thought to do unto them. And at what 
instant shall I speak concerning a nation and concerning a kingdom, to build and 
to plant it : if it do evil in my sight that it obey not my voice, then I will repent 
of the good wherewith I said I will benefit them.' "If the wicked turn from all 
his sins that he hath committed,' &c. 'he shall surely live.' 

Jlpollos. — These certainly are texts that plainly import and express a condition. 
But, my friend — they are all in the Old Testament. 

Jlquila. — Well, take a few out of many in the New. 'Ye are my friends,' 
saith Christ, 'if ye do whatsoever I command you.' 'For if .ye live,' says Paul, 
after the flesh, ye shall die : but if ye through the Spirit do mortify the deeds of 
the body, ye shall live.' Again, 'If thou shalt confess with thy mouth the Lord 
Jesus Christ, and shalt believe in thine heart that God hath raised him from the 
dead, thou shalt be saved.' To Timothy, Paul says, 'It is a faithful saying, if we 
be dead with him, we shall also live with him; if we suffer, we shall also reign 
with him; if we deny him, he also will deny us.' And in Hebrews, 'The just 
shall live by faith, but if any man draw back, my soul shall have no pleasure in 
him.' And, my dear brother — to crown the whole, the Redeemer says, 'I will 
come unto thee quickly, and will remove thy candlestick out of its place, except 
thou repent.' 

Jlpollos. — My friend, these are very plain passages, and they do most positively 
set forth, in language not to be misunderstood, a condition; but I have heard it 
objected to such that they are not decrees, but promises and threatenings, to show 
the connection between faith and salvation, infidelity and eternal condemnation. 1 
Jlquila. — 1. I answer, this affects it not, What are promises and threatenings 
but a revelation of God's decrees, by which he shows the conditions on which he 
will save or condemn ? and if one be conditional the other must. 2. Conditional 
promises and threatenings are inconsistent with absolute decrees, for if God offers 
salvation to all, and on condition of faith, when the damnation of some is decreed 
absolutely, such an offer is incompatible with the divine veracity and sincerity, 
and consequently overthrows all promises, and so of its opposite all through. 

JlpoMos. — But according to this reprobates might believe and be saved, for there 
is, it is said, a necessary connection between faith and salvation. 2 

Jlquila. — I admit they would be saved if they could believe; but according to 
the opinions of those who hold unconditional reprobation, reprobates are excluded 
by God's decree, from all the power and privileges of faith. To admit that God 
requires of them a condition they cannot perform, is still worse ; for it presents 
the Deity in the attitude of one mocking and making a sport of his creatures. 
This is certainly not consistent with his being holy, just, merciful and good. 3 

Jlpollos. — But again, it is said that by this doctrine of conditional decrees, you 
place God in suspense, waiting for man's action. Now is not this, it is asked, 
absurd 1 

Jlquila. — When God prescribes a law under the sanction of rewards and pun- 
ishments, he does place himself in suspense, waiting for man's action, before 
that he decrees rewards or punishments. 4 Indeed, I think God intimates thus 
much in the "Sacred Writings. I 'looked for it to bring forth grapes, and it 
brought forth wild grapes.' Here is suspense, and a waiting for man's action. 
'The long suffering of God waited in the days of Noah.' 'Behold I stand at the 
door and knock, if any man hear my voice and will open the door, I will come 
in.' Now, although these texts do not mean that the divine Being waits, in a 
state of uncertainty for the event ; yet they do evince that there is in God, as we 

> Calvin, and Doctor Gill. 2 Ibid. 3 Whitby. 4 Limborch. 



I 



DEITY AND HIS WORKS. 97 

have elsewhere proved, something analogous to expectation, which never could 
be, unless God did suspend his irrevocable decree concerning man, for wlio.se 
obedience he waited. 

Jlpollos. — Indeed brother — my heavenly Father's conduct toward me, proves 
incontestibly his forbearance, and long did he wait before my return. 

Jlquila. — Yes, — and the uniform experience of every christian, indeed of the 
world, and the suspension of a judgment, all prove it. 

Jlpollos. — Convinced of the truth of your views concerning the divine decrees, 
I next want their order. 

Jlquila. — This is a nice and difficult subject, and on it I have but little to say. 
It however appears to me, that this order depends chiefly on the execution of the 
decrees themselves. It is to be considered with regard to their priority or poste- 
riority; and this is only in our way of conceiving of it. 1 This order is not to be 
taken from the natural connection of things, but from that order of causality that 
one thing bears to another, — the one being to be looked upon as the cause, and 
the other as the effect ; and in this sense, God decrees the former, before he does 
the latter. 2 

Jlpollos. — Then, you do not think, with some, that Deity, by one single act of 
his will, decreed at once all things ; and that there is no priiis or postcrius, that is 
first or last, in his purposes or decrees. 

Jlquila. — I surely do not; for then there would be no order, but downright 
confusion, as I could easily show. 

Jlpollos. — But it is said by some, that the Almighty first decreed the end, and 
then the means by which that end was to be effected ; and that the decree for the 
end may be looked on as the cause, and the means as the effect of that cause, 
when viewed with regard to the end. 3 

Jlquila. — When Deity has absolutely decreed, or purposed an end, it will 
follow of course that he has also decreed the means of accomplishing it ; and 
here the decree for the end precedes that for the means, as to order. 4 

Jlpollos. —But would it not from thence follow, that the decree of God, by 
Avhich he wills the salvation of men, is prior to his foreseeing their faith and 
obedience'? Now, as this decree cannot be prior, unless it be on account of its 
being the cause, must not the granting faith, and obedience, and the foresight 
thereof, be the effect of that cause ? 

Jlquila. — I think the end may admit of a two-fold meaning. 1. As an end 
absolutely intended ; which I have already admitted in the divine decrees, does 
precede the choice of means ; and is indeed the cause why such and such means 
are chosen to accomplish this absolute end. But 2. An end, as a reward, which 
in the divine volition, does not precede the decree for the means, which are 
required beforehand, as the condition of that reward. 5 

Jlpollos. — Now, I see the order of the divine purposes; and I also see, I think, 
its application to all other objects. If God absolutely decrees an end, the means 
of accomplishing it, also follow. But if he decree it conditionally, and as a 
reward, then the decree for the means is prior to that, for the end. Thus God 
decrees that all believers shall be saved. Here faith, as the means, precedes the 
end, and the decree is conditional; but if salvation were absolutely and uncon- 
ditionally decreed, the m< >ans would follow after that decree for the end, as to 
order. 

Jlquila. — Let me now turn your attention to the perfections^ or attribut s s 
they are termed, of tie is. The first I notice, is their wisdom. Yen will 

recollect, that whatever is opposed to wisdom, oughl not to be attributed to the 
Deity. The apostle says, 'Oh the depth of the riches, both of the wisdom ami 

J Limboich and Whitby. - Ibid. :i Calvin. ' Whitby and Limborcli. » Ibid. 



98 THEOLOGICAL COLLOQUIES. 

knowledge of God ;' 'how unsearchable are his judgments, and his ways are past 
finding out : For who hath known the mind of the Lord ? And who hath been 
his counsellor.' Another attribute is liberty, or freedom, and from this the decree 
of the Deity is styled 'good pleasure,' in the original. Thus, 'according,' says 
St. Paul, 'to the good pleasure of his will ;' and again, 'according to his good 
pleasure, which he hath purposed in himself.' Another is then, immutability, — 
'My counsel shall stand, and I will do all my pleasure, saith the Lord.' 'So shall 
my word be, it shall not return unto me void,' 'it shall accomplish that which I 
please, and it shall prosper in the thing whereunto I sent it.' 'I am the Lord, I 
change not ; therefore ye sons of Jacob are not consumed.' 

Apollos. — How is this 'immutability' applied ? 

Jlquila. — It is chiefly applicable to the general decrees of the divine Being, 
which never can be altered or annulled ; but particular decrees being only an 
application of those that are universal, are changed, as those to whom they are 
applicable, change. This alteration is not on God's part, but on the part of man. 
The purpose of the Deity standeth sure. These three then, my friend — wisdom, 
freedom, and immutability, are all the perfections, or attributes, as they are 
called, of these decrees. 1 

Jlpollos. — I have generally understood that divines placed among the attributes 
of the divine decrees, their extent or amplitude, and their eternity. Of their 
extent they say, that nothing happens in the world but what Deity has decreed, 
and moreover, that all his decrees are eternal. 

Jlquila. — If by amplitude or extent you mean, that whatever is, Jehovah knows, 
and permits, for some wise reason, I agree with you ; but if by it you mean, that 
God has absolutely determined whatsoever cometh to pass, without reference to 
contingency, then I demur, for it would make him the author of all sin and 
iniquity. 2 

Jlpollos. — But how is it as to their eternity? 

Jlquila. — This I deny wholly, and for several reasons. 1. Nothing is eternal 
but God. We have already proved this. His decrees or intentions are not 
essential to him, or a part of the divine nature, and therefore they are not abso- 
lutely eternal. 2. The divine decrees have been proved to be simply the effects 
of the divine will, or the intentions of Deity. They must therefore be posterior 
to his will, since the determination of a free will is necessary to their existence, 
and therefore they are not eternal. 3. Whatever is absolutely eternal, is also 
absolutely necessary : if then the decree be absolutely necessary, God, who does 
all things according to the counsel of his will, would be a necessary agent, which 
would be to destroy all religion ; and from such a necessary agent there could be 
no just reward expected, as the result of goodness or vice, for God could not act 
otherwise than he does. 3 

Jlpollos.— But, my brother, it is said that in Acts it is written, 'Known unto 
God are all his works from the beginning of the world.' And again, , that the 
wisdom of the Gospel was 'ordained before the foundation of the world.' And 
further, that God hath 'saved us' 'according to his purpose and grace which was 
given us in Christ Jesus, before the world began.' 

Jlquila.— I admit all these, and yet deny the eternity of the decree. 1. The 
first of these texts relates to calling the Gentiles, which James, by a recurrence 
to an ancient prophecy of Amos, recorded in the last chapter, proves to have 
been decreed by Jehovah several ages before. But 2. As to all of these texts 
which you have quoted, I admit that these things might have been before the 
creation of the world, and yet not therefore absolutely eternal. For instance : we 

1 I,imborch. 

2 Schmucker, whose observations on the decrees are an able defence of the truth. 

3 Limborch and Whitby. 



DEITY AND HIS WORKS. WJ 

have the united opinions of the whole world that angels were created before our 
world was in being; yet we will not admit their eternity. Indeed the objections 
to this opinion are so futile that they are not worth naming. You must recollect 
that all these declarations in the divine word, while they evince the purpose of 
God to provide a Saviour., and open up the way to eternal life for man, will not 
allow of our attaching eternity to them, and thus making them one with God j 1 
and the immutability of the divine purposes is founded on the wisdom and good- 
ness of the Deity, not their eternity . 

Jlpollos. — I have, my dear brother, detained you long, by asking so many 
questions. I was seeking information on this most difficult subject. You must 
pardon me. The arguments with which you have furnished me give the most 
exalted views of that purity and justice which are so conspicuous in all the deal- 
ings of our heavenly Father. As I learn, my desire for knowledge increases j 
the further you proceed, the more I am interested in this delightful science. Oh ! 
I can but admire his character. I am lost, when I think of it, in amazement the 
most profound. Above, beneath, around me, all — all is filled with the glory of 
him, who filleth immensity. 

Jlquila. — Having finished our remarks on what are called the internal works 
of the Deity, by which are meant more particularly his decrees or intentions, 
called the purpose, pleasure, and counsel of God, we shall, at our next meeting, 
consider the creation of man. You may prepare yourself, my friend, to contem- 
plate a being far inferior to that God you thus admire ; but a being who is the 
workmanship of his hand, and destined, in his purposes, to abide with him, in an 
eternity of glory, beyond the bounds of this transitory world. Forget not that 
God is your Father. 

Priscilla. — I rejoice to see you both so deeply interested. O how sweetly these 
evening hours pass away. The more I hear, the more I am convinced, our 
hearts may be mended by meditating constantly on God and his ways. I really 
am sorry when the time arrives for retirement ; but then again I think, when we 
get where he is, in that eternal world of joy, our every hour shall find an employ- 
ment that shall fill the minds and hearts of all his saints. 

Jlpollos. — Yes! forever; even forever and ever. 



COLLOaUY XVIII. 

EXTERNAL WORKS OF THE DEITY — CREATION IN GENERAL — OF ANGELS — THEIR ATTRIBUTES, 
NUMBER, AND OFFICE — SATAN, AND HIS POWER TO TEMPT — THE SIX DAYS WORK. 

Jlquila. — In our last conference we discussed the divine purposes or intentions, 
commonly called God's decrees, as the internal works of the Deity. We are 
now, my friend, to consider his external works. These are simply creation and 
providence. A just apprehension of them will point out his right to claim of us 
a reasonable service. We will consider creation first, and contemplate it is gen- 
eral, as the production, from nothing, of all that does exist, and then consider it 
as particular, or rather as that act of the Deity, by which he has brought into 
being our race. 

Jlpollos. — I will remember this arrangement, and am ready to attend to the fiisl 
branch of the subject, creation in general. 

Jlquila. — This is that act of the Divine Being, by which he has originated 
something from nothing. 

Jlpollos. — Dear brother, I am afraid you will sometimes think me sceptical; 
but I want arguments for every emergency. 1 must inquire if something and 
nothing are not extremes, and how can they be brought together ' 

1 Liinboreh and Whitby 



100 THEOLOGICAL COLLOQUIES. 

Jlquila. — It is true they are extremes,, and this never can be effected by natural 
causes,, for such causes must have something on which to act. But an Almighty 
agent., of infinite perfections, can bring together those extremes., and by the pro- 
duction of material from nothing, as was the case, cause that something shall 
exist out of nothing. To affirm the one of any subject, is to destroy absolutely 
the other, since nothing cannot at the same time be something; and so of the 
converse. If by extremes be meant an infinite distance, that cannot be counter- 
acted by an infinite power, I deny the position altogether, that nothing cannot 
become something, a position affirmed by materialists, for God can do all things 
that do not imply a contradiction in their nature. 1 It appears from the Sacred 
Writings, that the first mass was created out of nothing, and this was ( without 
form.' That this account of Moses is a reasonable one, is very easy to be proved. 
1. Nothing can be co-eternal with the Deity, or in other words, it is easy for the 
mind to grasp the idea that there was a period when but one eternal being exist- 
ed, and he was God. But 2. If the material out of which the world was made 
was eternal, and with the Deity, he could have no right over it, to change its 
form, or alter its modes of existence at his pleasure. And again : 3. Although a 
thing suspended in its existence and operation, as we have proved in our remarks 
concerning the divine decrees, on the wisdom, power, and goodness of God, 
including the divine veracity, may be immutable or unalterable ; yet am I certain 
that eternity would render any thing unchangeable. Now if the material of the 
universe existed forever, it is immutable, because eternal, and therefore God 
himself could have no power over it. 2 

Jlpollos. — How inconsistent is poor short-sighted man, who would, with his 
materialism, run headlong into atheism, or what is its equivalent. Those argu- 
ments are just what I wanted. Do proceed now with your account of creation. 

Jlquila. — Moses, in Genesis, gives an exact account of it; such as is to be met 
with no where else. The original word translated created, in the first chapter of 
Genesis, signifies not only a production from nothing, but also a formation out of 
pre-existing material, but by a miraculous energy, producing new qualities. Thus 
it is said in Numbers, c if the Lord make (that is create) a new thing, and the 
earth open her mouth, ' &,c. Again, 1 form the light and create darkness.' 
'Behold I create a new heavens and earth.' And says David, 'create in me a 
clean heart.' From this account of Moses we gather then that the Deity first 
created the material, and not this only but that by the energy and power of his 
word, he assigned to it all its varied qualities, and then arranged the whole in 
their proper order, placing each one in that sphere in which it should act. 3 At 
first the material was congregated, a rude and indigested mass, from a dark chaotic 
state, and we are struck with what I suppose, my friend — a fact, easy to be collected 
from the Mosaic account. 

Jlpollos. — What is this? 

Jlquila. — That the Deity spoke into being, at the time he created the materials 
from which our earth was formed, the highest heavens and all its inhabitants. 
It is said, c in the beginning God created.' Now this beginning seems to point out 
the time when God began to form something without himself, or to perform, as 
I have said, an external work. Some have supposed that at this the first opera- 
tion of the Deity, barely the formless material of the earth was brought into being, 
out of which, at a subsequent period, he commanded things to assume their pre- 
scribed forms, and thence is dated the first day of the world's existence. 4 It is 
thought easy by some to conceive that, out of material previously created, the 
Almighty might form a world, which would date the era of its commencement 

1 Whitby, Limborch, and Clarke. 3 Doctor Clarke. 

2 Dick, Watson, and Litnborch. > 4 Limborch. 



DEITY AND HIS WORKS. 101 

from the lime of that formation, though the matter thereof had long before been 
ordered into existence. 

Priscilla. — These are all speculations and of little profit. 

JLvollos.— Well, it is at least granted that Deity first formed the material, and 
then out of that material the universe. 

Jlquila. — Yes — matter was formed first from nothing, and out of that, by the 
word of God, this visible world came into being. 

Apollos. — Deity then was the efficient cause of this creation. 

Jlquila.— To him and to him alone the Sacred Writings, which we have proved 
to be true, attribute the production of all that does exist. And his power is 
manifested in that it was not done mediately, or by the hands of another; but 
directly, by a word, saying, 'Let there be light and there was light.' 'Let there 
be a firmament,' and there was a firmament. Just hear the account. 'In the 
beginning, God created the heavens and the earth, and the earth was without 
form and void, and darkness was upon the face of the deep, and the Spirit of God 
moved upon the face of the waters, and God said let there be light and there was 
light.' 'Bless the Lord,' says David, 'that made the heavens and the earth.' 
The company of disciples, as related in Acts, lifted up their voices and said, 
'Lord thou art God, which hast made heaven and earth, and the sea, and all that 
in them is.' 'He hath made the earth by his power, he hath established the 
world by his wisdom, and hath stretched out the heavens by his discretion,' saith 
Jeremiah, and 'this is the true God.' Indeed, Apollos, the first chapter of Genesis 
is but an account of creation, in which is set forth, in terms not to be mis- 
understood, the mighty power of him who formed the universe and all its 
inhabitants. 'By the word of the Lord were the heavens made, and all the hosts 
of them by the breath of his mouth.' 'He spake and they were made, he com- 
manded and they were created.' 'Through faith,' we understand, that 'the worlds 
were framed by the word of God.' 

Apollos. — The worlds, not our world only, but all other worlds, my friend? 

Jlquila. — Yes — all others. We are taught by that revelation he has given of 
himself, that he not only formed this world, with all its lovely appendages, the 
sun, the moon, the stars, those vast worlds; but also the highest heavens and all 
their beatified millions. The heavens are not as some suppose, uncreated and 
eternal; but God formed the throne of his glory, and the shining retinue that 
surrounds the same. 

Jlpollos. — I thought, my brother — you were about to enter upon the creation of 
poor abject man. You have carried me from this little creature and the speck of 
earth that he inhabits, to his majestic Maker; in thought, I find myself before his 
throne, in a place created for his own immediate presence, surrounded by an in- 
numerable and shining retinue, who incessantly praise the Father, Son, and Holy 
Ghost. And were the angels created too? 

Jlquila. — They were. 'Praise ye the Lord,' says David, 'all his angels, all his 
hosts,' for he commanded, and they were created.' 'There was a day,' it is said 
in Job, 'when the sons of God,' angels because created by him, 'came to presenl 
themselves before him.' Do you not also remember that inimitable appeal of the 
Almighty to Job? When he sets before him a glorious display of his creative 
energy, in the production of the world and its appurtenances, on that da) , when 
the 'morning stars sang together, and the sons of God,' angels, 'shouted lor joy.' 
The Scripture then proclaims him their maker. It" you will reflecl a moment, 
you will also find that reason unites with revelation on this subject. If God did 
not create angels, then are they self-existent, consequently independent of and equal 
with God. Moreover, if so, he never could have rendered mem Bubject to him or 
his power; but says the Bible, r they are ministering spirits, sent forth of God ' 
14 



102 THEOLOGICAL COLLOQUIES. 

They are created by him and are his servants, and an opinion the reverse of fcbis, 
is inconsistent with the divine government. 1 

Jlpollos. — But, my friend — what evidence have you that there are such beings? 
They are certainly invisible to us. 

Jlquila. — 1. The word of God says so. 2. They appeared to holy men of old. 
And 3. to deDy their existence, because they are invisible, is to become a Sadducee, 
indeed Apollos — an atheist, for God himself is invisible, and is there, therefore, 
no God? 

Apollos. — But when were they created? 

Jlquila. — I cannot tell. The Scripture is silent as to this matter, doubtless they 
were created before this world was brought into being. 

Jlpollos. — On what do you ground such a supposition? 

Jlquila. — On these things: 1. Immediately after the creation, the devil is said 
to have deceived our first parents. Now it is plain that there were evil angels, 
who had then revolted against God, who were cast out of heaven and were 
destined for torment. 2. It is possible that there was added to this rebellion a 
perseverance in sin, which would require some time, at least we are sure there 
were many engaged in that resistance to the divine authority, which would 
induce the opinion, that they existed sometime at least before man. 

I presume that Deity first created the heavens, the glorious abode of beatified 
spirits. He then filled it with that superior order of intelligences, that inhabit 
those magnificent regions. A part retained their innocence; but some, as has 
been supposed, by pride, fell from their first estate, of purity and glory, and 
persevered therein, to their eternal confusion. 2 

Jlpollos. — Tell me, my friend, — why do you call them angels ? 

Jlquila. — This is their name, not on account of their nature, but their office, 
as being the messengers of the Almighty. Thus, in the Apocalypse, the exhor- 
tations are to the angels, that is, the ministers, or messengers, of the seven 
churches of Asia. An angel is a messenger of God. 

Jlpollos. — Can you tell me any thing about their nature ? 

Jlquila. — It is spiritual and immaterial. They are styled spirits, in the word 
of God, and this is their substance. They are, in other words, without corpo- 
riety or composition. They can penetrate solid bodies, and many of them can 
enter and inhabit 4he same body; you remember the man possessed by f a legion.* 

Priscilla. — I had no idea that this subject would be so interesting. Do tell us 
their perfections or attributes, as they are solely made up of spirit, or mind. 

Jlquila. — These indeed are various, I should suppose : the first is immortality. 
Our Lord, speaking of man in a beatified state, says, 'neither can they die any 
more, for they are as the angels of God.' They have then no internal principle 
of corruption in them. True, they may be destroyed by him. who made them, 
and their immortality must therefore be inferior to his. But he who made them, 
formed them to exist parallel with himself. 

Jlpollos. — Of course they have understandings also. 

Jlquila. — Yes ; and this is a second attribute. But, as I before said, their 
understandings, however superior to ours, are greatly inferior to that of the Al- 
mighty. This is easily proved, by the fact, that they are altogether ignorant of 
the last day, or time of the judgment. 'Of that day,' saith our Lord, 'knoweth 
no man, no! not the angels which are in heaven.' But we cannot well think of 
a spirit, without attaching to it the idea of understanding. A third attribute, is, 
freedom of will, without which, understanding would be of no avail; and their 
adoration of the Deity, so much commended in the Bible, would be involuntary, 
and by no means in accordance with our ideas of a rational and an acceptable 
worship. 

1 Limborch and Stackhouse. 2 Limborch, Watson, and Wesley. 



DEITY AND HIS WORKS. 103 

Jipollos. — Well, I suppose you will let me add one,, which you may call a 
fourth attribute, if you choose, — I mean their power. I remember some of their 
mighty deeds, recorded in the Bible. In one night they slew all the 'first born of 

Egypt.' 

Aquila. — Yes, — and in one night also,, the army of Sennacherib. And these 
very things demonstrate also their agility, which may be considered as a fifth. 
They can fly from place to place, from heaven to earth, appearing by sudden 
apparitions, as is the peculiar property of spirit, delivering in a moment the 
messages of their God. 

Apollos. — But what is their number 1 

Jlquila. — Turn to Daniel's prophecy, and read 'I heheld till the thrones were 
cast down, and the Ancient of days did sit,' Sec. 'thousand thousands ministered 
unto him, and ten thousand times ten thousand stood before him.' St. John 
says, 'I beheld and heard the voice of many angels round about the throne, and 
the beasts and the elders, and the number of them was ten thousand times ten 
thousand, and thousands of thousands.' St. Paul says, 'Ye are come to Mount 
Sion, the heavenly Jerusalem, and to an innumerable company of angels.' Even 
old David speaks of the angels as 'many thousands.' 

Apollos. — What a display of wisdom and power in him who made them ! But 
there are good and bad angels, are there not ? 

Jlquila. — Thus they are classed in the Sacred Writings. Good angels are those 
who have preserved their innocence, persevering in righteousness, and are thence 
called 'angels of light,' 'holy' and 'elect.' Those that are bad, revolted from God, 
and deserted his service, under the Devil, and are called 'his angels,' and are 
therefore 'evil spirits.' 

Jlpollos. — The Scripture, I know, does not set forth any order or degrees, 
though it is natural to suppose there are degrees even among bad spirits. I want 
you now, my friend — to point out to me the offices of those angels that are called 
good. 

Aquila. — Their great work is to praise the Lord, before whom they continually 
appear. 1. Their office is that of 'ministering spirits, sent forth to minister to 
them who shall be the heirs of salvation.' Hence they are called angels, or 
messengers. And sometimes when God performs any signal work for the world, 
they celebrate his praises, even before men. Thus when the Redeemer made his 
appearance in the world, the shepherds of Judah, seated on the plains of Pales- 
tine, heard the angelic choir sing, a multitude being engaged in praising the 
Deity, 'glory to God in the highest, and on earth peace, and good will toward 
men.' But secondly, they were appointed to several offices for Christ ; thus, 
when the Devil left Jesus, the 'angels came and ministered unto him.' So when 
suffering on the cross, 'an angel appeared to and strengthened him ;' and 'here- 
after shall ye see,' said Jesus to Nathaniel, 'the heavens opened, and the angels 
of God ascending and descending upon the Son of Man,' i. e. about, near the 
Son of Man : they, in other words, accompany him. A third office of the angelic 
hosts, is, to announce the commands of God to men, and this either to a whole 
people, as the publication of the law among the Israelites. 'They received the 
law,' said St. Stephen, 'by the disposition of angels.' 'The law," says St Paul, 
'was ordained by angels in the hand of a mediator,' i. e. was promulgated by 
angels. Hence the same apostle says, 'if the words spoken by angels was stead- 
fast.' That is, if the word preached, 'the law, \. Ifast,' they bring the 
appoinlcd ministers of the same. 

Jlpollos. — But sometimes they were appointed to one, or a few persons, were 
they not? 

Aquila. — Yes, and this is also a pari of their holy and blessed work. IV you 



104 THEOLOGICAL COLLOQUIES. 

not remember how many instances there are of this in the Bible ? They appeared 
to Abraham, and Lot, — to Samson's parents, to Gideon, and Daniel; to Zacha- 
riah, to the Virgin Mary and Joseph, to the shepherds, as already shown ; to the 
women who visited our Lord's tomb, and also to his apostles after his ascension 
into heaven. 

Apollos. — My dear friend — I had no idea, that there were so many passages, 
that recorded the appearance of angels among men. 

Aquila. — It is so. And a fourth office of theirs is to execute with unerring 
certainty and power, the commands of the Almighty, and this in several ways. 
Sometimes they preserve the pious from falling into dangers. Thus, says David, 
'He shall give his angels charge over thee, to keep thee in all thy ways; they 
shall bear thee up in their hands, lest thou dash thy foot against a stone.' Some- 
times they deliver them from those dangers. 'The angel of the Lord encampeth 
round about them that fear him and delivereth them.' You remember how the 
angel of the Lord delivered Lot and his family, from Sodom. The protection 
and assistance afforded Jacob, Elijah, Elisha, the three Hebrew children in the 
fiery furnace, Daniel in the lions' den, and Peter in prison. 

Priscilla. — Indeed,, I am all amazement; what an interesting subject this is. 
The very angels may be around us at this moment. I never thought of these 
blessed messengers before after this way — messengers from heaven to bring about 
man's salvation ! 

Aquila. — Well — again, Sometimes, also, they are sent to correct by affliction, 
some fault or unbelief in God's children. Do you bear in mind the case of 
Zachariah, 'And the angel answering, said, thou shalt be dumb,, and not able to 
speak, because thou believest not my words.' Sometimes they are sent to punish 
us., for actual departure from God. Thus, an angel was sent to punish the 
ambition of David : after he had destroyed 'seventy thousand,' he 'stretched out 
his hand over Jerusalem,' but 'the Lord repented him of the evil.' Sometimes 
they are sent to execute judgments on the wicked. You remember how they 
executed the wrath of God on the men of Sodom ; and 'the angel of the Lord 
slew in one night, the first born of the Egyptians. In one night the angel of the 
Lord smote upwards of one hundred and four score thousand of the Assyrians,' 
and 'in a moment the haughty Herod, on account of his pride.' 

Priscilla. — Oh ! this is enough to make one tremble. The hand of an angel 
might smite us in a moment. 

Apollos. — How often have I read my Bible, and overlooked these things ? 

Aquila. — Good angels ever have a noble care for God's children. Sometimes 
they visit the earth, to convey from thence the souls of God's faithful children, to 
a place of bliss and rest. 'The rich man died, and in hell he lifted up his eyes, 
being in torment ;' but Lazarus, the pious beggar, on his decease, was 'carried 
by angels to Abraham's bosom ;' and at the last morning, they shall be sent to 
summon the saints, and gather them from the one end of heaven to the other. 
'He shall send his angels with a great sound of a trumpet, and they shall gather 
together his elect from the four winds, from one end of heaven to the other.' 
'For the Lord himself shall descend from heaven with a shout, with the voice of 
the archangel.' 

Priscilla.— What a precious thought is this. In death's dark hour, angelic 
bands shall wait around to bring God's children home ; and when Old Time shall 
fail, they shall be present, and gather the redeemed from every land. 

Aquila. — Better than all, Priscilla— Jesus will be there, and cheer the loneli- 
ness of death's dark hour. 

Apollos. — Romanists think every man has a guardian angel to attend him from 
his birth, and that in every exigency he may pray to him in full assurance of 
being heard. 



DEITY AND HIS WORKS. 105 

Aquila. — I object to this, as do all enlightened protestants, for two reasons. 
1. Though the Scripture speaks of angels taking care of particular persons on 
some occasions, it does not assign a guardian angel to any person, especially 
every individual. 1 2. I object, because we are taught to ask of God all we need, 
through the merit of Christ, and worship him alone, who is able to supply all 
our wants. 

To call on a created intelligence, is to distrust the divine goodness, reject his 
aid, and limit his ability ; and it is, moreover, superstitious and idolatrous. Re- 
member, my friend — God is ever present, and he is a sure help in time of need. 

Apollos. — Well, tell me now in regard to the bad angels, — are their wills so 
determined to evil, that they cannot do good ? 

Aquila. — The Scripture affirms nothing positively in regard to this. Whether 
they are deprived of all power to do good, I am not able to say. One thing, 
however, is certain, that they are so hardened, that they meditate on nothing but 
that which is evil. They seduced men, and it seems will not perform any good. 
They are doubtless hardened in iniquity, despairing of pardon, being by a just 
and an irreversible decree, doomed to endless torment. This will also be the case 
of the damned of men, in the other world. They will have no glimpse of hope; 
all will be despair. 

Apollos. — What is their employment ? 

Aquila. — They set themselves to oppose the glory of God, and prevent the 
salvation of men. They have a prince ; he is called Satan, the Devil, our adver- 
sary, and the accuser of the brethren. 

Jlpollos. — He has a kingdom ; but is it not subject to the divine power? 

Aquila. — He has a kingdom called the 'kingdom of darkness,' and has a 
powerful dominion over all the ungodly, who are led captive at his will. Yet is 
his authority restrained within certain bounds by God's power,' — over which, he 
cannot pass, and within which he cannot rule, but by the permission of the 
divine providence. 

Apollos. — But does not God give these wicked spirits greater liberty at some 
one time than another? 

Aquila. — Yes, indeed ; sometimes to punish the wicked, as was the case with 
Saul. 'But the Spirit of the Lord departed from Saul, and an evil Spirit from the 
Lord troubled him.' Thus was it also with Ahab. 'And the Lord said, who 
shall persuade Ahab, that he may go up and fall at Ramoth-gilead ? And a 
Spirit came and said, I will go forth and be a lying Spirit in the mouth of all his 
prophets. And he said, thou shalt persuade him, and prevail also : go forth and 
do so.' But again : sometimes they are permitted to punish some in the flesh for 
spiritual good. Thus says St. Paul : 'deliver such an one unto Satan, for the 
destruction of the flesh, that the Spirit may be saved in the day of the Lord Jesus.' 
And it would appear that they are permitted to assail some in-different ways, for 
their reformation. Of Hymenius and Alexander the same apostle says — 'whom 
I have delivered unto Satan, that they learn not to blaspheme.' I am sure that 
he is permitted to assail and tempt God's children, however perfect, for the 'trial 
of their faith, which is more precious than gold tried in the fire.' See, my 
friend — the case of good old Job, as mentioned in the two first chapters of the 
book by his name, how sorely did Satan afllict him in his property, in his family, 
and in his person? Yet in all this, 'Job sinned not, nor charged God foolishly.' 
The Lord says of the church at Smyrna, 'the devil shall cast sonic of you into 
prison, that ye may be tried; and ye shall have tribulation ten days: be thou 
faithful unto death, and I will give thee a crown of lite.' Strange as it may 
appear, Deity permits him to bullet the saints, and thus makes him a messenger, 

1 l.imborcli. 



106 THEOLOGICAL COLLOQUIES. 

against his will, to preserve them from sin, as was the case with St. Paul : f Lest, 1 
says he, 'I should be exalted above measure, through the abundance of revela- 
tions, there was given to me a thorn in the flesh, the messenger of Satan, to 
buffet me, lest I should be exalted above measure.' 

Apollos. — But is not their chief power exercised in tempting and inciting men 
to sin? 

Aquila. — Yes, — this is the work in which, by divine permission, they are 
engaged. Hence he is called the tempter, and goes about as a roaring lion, 
seeking whom he may devour. But you must remember, that the whole of their 
temptation consists in seducing men, — they cannot force man's will to what is 
evil. They lay before him motives to sin ; but blessed be God ! my dear friend, 
man may resist him successfully, especially in the strength of divine grace. 

Apollos. — You say they seduce men, — pray, how? 

Jiquila. — Bear one thing in mind ; spirit can act on spirit, as matter acts on 
matter. This admitted, you may see how they can offer to man, and doubtless 
do, whatever is most likely to prevail, and what they esteem most efficacious in 
seducing him. Sometimes they use instruments to persuade him. Thus Eve 
was tempted under the form or shape of a creature, that resided in the same 
lovely garden in which she dwelt, and the instrument of seducing her husband. 
His chief instruments are wicked men, the accomplices of his malicious designs. 
These he rules and sways as the prince of darkness, and thus manifests his 
enmity to God, whose works he seeks to destroy. Through them he sometimes 
acts as an angel or messenger of light, having his false prophets, showing lying 
wonders, to deceive if it were possible, the very elect.' 

Sometimes he infuses loose ideas into our minds, in dreams of the night; and 
when awake, suggests those wicked thoughts that move upon the imagination, 
and affect the animal spirits of man. Yet with all his accomplices, and all his 
art, he cannot constrain. We may, as said before^ resist in the divine strength ; 
and to this end, are called by the Almighty, to f put on the whole armour of God,' 
that we may withstand his wiles. We are commanded to resist him, with the 
promise that he will flee from us. Though he comes sometimes with all the 
violence of a roaring lion, yet are we still to resist him 'strong in faith,' expecting 
the grace of our heavenly Father to assist us. 

Apollos. — Do not the devils sometimes possess men's bodies, and greatly afflict 
them? 

Aquila. — A man must be the veriest sceptic, to doubt that devils in the time of 
Christ, were permitted to possess men's bodies, and indeed sometimes their 
minds. Mention is made of the persons, their names, their families, their resi- 
dence; the time, the place, and all the circumstances of their cure. They were 
not then denied, and have never since been disproved. Christ cured them. They 
affected some with distempers or diseases, and tormented them continually ; 
others at certain periods. But recollect, all the power they possess, is natural, 
and they can only hurt man by natural means. 

Apollos. — I suppose you recollect, that Romanists suppose there are demoniacs 
still in the world, and among christians ? 

Jiquila — I do, — and popish priests declare that those possessed with them are 
cured too, by their exorcisms and pretended miracles. I could name many of 
their famous cheats. 

In the days of Christ, demons were permitted to possess individuals, by a wise 
providence, that, by the miracles necessary to cast them out, and cure the pos- 
sessed, the glory of Christ might be manifest, and the authority of his doctrine, 
and the divinity of his gospel be made known to all. There is no doctrine now, 
to he confirmed. Those that are essential are abundantly proved, and all the idle 
talcs of demoniacs in Tndia, China, and among the aborigines of America, have 



DEITY AND HIS WORKS. 107 

been asserted for a purpose, and are no better authenticated than are the miracles 
of the church of Rome. 

Jlpollos. — You say they were permitted to possess men, by a wise providence? 

Jlquila. — You must remember, that devils are the executioners of God's judg- 
ments. They do not possess men at their pleasure, nor depart from him but by 
divine power. 'Satan cannot cast out Satan,' if he would. To admit this, would 
be to adopt the idea of the Jews, who said, 'He casteth out Satan by Beelzebub, 
the prince of devils.' 

Jlpollos. — I am more than ever convinced of the magnificence, justice, power, 
and goodness of God. I now see man, as I have ever considered him, an agent, 
blessed with freedom of will, and abundance of grace for moral action; Satan, 
the adversary of God and man, cannot constrain to sin. Man is the author of 
his own woes. If he consent and yield to the devil, he often dashes in one fatal 
moment, from his own lips, the cup of salvation, and all the means of everlasting 
life. 

Priscilla. — O ! that the mother of our afflicted race, had never consented to 
taste the forbidden fruit. By that one act, she entailed on all her daughters, 
woes beyond description, and on our partners, toil and pain; and on all our 
offspring, but for Jesus, the loss of heaven. 

Jlquila. — True, — but what a delightful thought is it, that as sin abounded, 
grace did much more abound. In Christ all are made alive. Let us depend on 
him not only for a deliverance from the power of our adversary, but also a sal- 
vation from all the dire effects of that act to which he seduced our first parents. 
Before we part for the night, Apollos — let us consider the creation of the world, 
that at our next meeting, our undivided attention may be turned to the creation 
of man, the lord and master of this lower world. 

Jlpollos. — Moses says, in the first chapter of Genesis, that God was engaged 
six days in creating the heavens, earth, and all in them. From the description 
we have had of his wisdom, and ability, could he not have done the whole in 
one day ? 

Aquila. — Yes, my friend — in less time than an hour, with one word only; but 
Deity chose to introduce them into being with order, each day having its peculiar 
work, and all things created at intervals of time. Suppose him the first day to 
have created the material, that is, something from nothing, out of which he then 
created or formed light, that all his subsequent works might be visible; by which 
I understand the principal caloric, and all the means of light and heat. On the 
second day, the firmament, the Hebrew means expansion : I suppose this to be 
the vast space, if I may so speak, in which birds fly, called atmosphere — through 
which the sun, and all its dependent planets, are now visible. I have already 
supposed the material for creation, formed in the 'beginning,' at least on the first 
day; and we find on the third, when the earth was to be created, this mate rial 
all ready, and that day's work was simply to separate the dry land from the 
waters; the former was called earth, the place proper lor the habitation of man 
and beast. The sea was parted from it, — and on the same day, it brought forth 
grass, and trees, with their seed, and fruit preparatory for man's um\ and their 
own propagation. 

On the fourth day, he created the heavens, the sun, the moon, and the Mars. 
By which I understand, he arranged the planetary system, and threw the li-ht 
created in the first day, into its own proper orbs ; the sun to rule the day, and 
moon the night; and these to he lor signs and for seasons, for days markia 
measuring time, as days and nights, spring, summer, autumn, and v. inter. 

On the fifth day, God created fish and fowl, the one for the 9 a. and the other 
for the atmosphere, — the one to swim, the Other to lly. 



108 THEOLOGICAL COLLOQUIES. 

Apollos. — Just look at this, brother. This is the first time in which God is 
said to bless his works. 

Aquila. — Yes 5 here was the commencement of animal life. God commanded 
them to be fruitful and multiply; and there are no parts of animated nature, that 
have the power to propagate their species to such a vast amount, as the inhabi- 
tants of the sea, and the fowls of the air. 

On the sixth and last day, God created the animals of the earth. Moses says, 
] . Beasts : I suppose these to be lions, bears, tigers, &c. now wild and savage 
creatures. 2. Cattle, properly domestic animals, which love to abide about the 
dwelling of man, their master. 3. Creeping things, serpents, worms, insects, 
&c. and lastly man, whose creation we will discuss at another time : these were 
all assembled together, and laid down in peace, in Eden's lovely bowers; the 
lion with the lamb, and the wolf and the kid — all uniting to obey man, the 
favourite of heaven, and appointed by it to be their common lord. On the 
seventh day, God rested from all his works, and he sanctified, i. e. set it apart, 
for the sabbath, or day of rest. 



COLLOaUY XIX. 

THE CREATION OF MAN IN THE IMAGE OF DEITY— THE IMMORTALITY OF HIS SOUL — HrS 
UNDERSTANDING AND WILL. 

Aquila. — After God had created the world, and the various animals that inhabit 
the same, he produced man as the masterpiece and lord of creation. He did not 
say as he had done before, 'let there be light,' "let the earth bring forth,' &c. but 
when about to make man, he seems to have set forth the excellency of this work, 
as if he demanded the attention of all heaven, to witness the creation of an Intel- 
ligence made in his own image, and so far surpassing all his other works. 

Apollos. — Man is called a compound being, — is he not? 

Aquila. — He is. A combination of matter and spirit. I notice, 1, The forma- 
tion of his body ; Gen. 2, 7. This was created out of the dust of the earth, from 
whence the first man is said to be of the earth, earthy, — but woman, his lovely 
companion, he formed out of one of his ribs, that, being 'flesh of his flesh, and 
bone of his bone,' she might accompany man in all his course, — share with him 
the sorrows and joys of life, and ever be esteemed by him as f his own body.' 
The excellency of this body consists, 1. In its being erect, or upright, designed to 
look toward and admire its Creator, and the shining heavens, his works ; while 
those of other animals are prone to look downwards, on earth, as the fountain of 
all their good. 1 2. In its beauty and symmetry, as a habitation for an immortal 
soul, and a tabernacle for a holy God. This is so contrived, that to deprive it of a 
member, is to diminish its beauty, and make it imperfect. But, 3. This excel- 
lency is still more apparent, in that this body is possessed of organs of sense, by 
which the soul receives notices, and passes judgment on external objects. By 
these, it is rendered capable of pleasure or pain ; and they also render him a 
proper subject of laws prescribed of God, to which the Deity demands the 
obedience of mortals. 

Apollos. — Well, into this body, Moses says, f God breathed the breath of lives, 
and man became a living soul.' Do explain what is this breathing, and what is 
a soul? 

Aquila. — I am not able to explain this divine breathing. One thing, however, 
is certain, that it denotes an immediate production, whereby God created a soul, 
and placed it in that body which he had made. This remarkable passage shows, 

1 Ovid's Met. 



DEITY AND HIS WORKS. 109 

that man's soul is not the product of his body. It was not made at the same 
time with it, or of matter. It is immaterial, — it is, if I may so speak, the breath 
of God, or rather the product of the breathing of the 'Lord God.' It will not 
perish with the body; it cannot be committed to the grave. It must live forever. 

Jipollos. — Give me the evidence of this immortality. 

Jlquila. — By the passage just quoted, this immortality is sufficiently proved. 
It is there called the 'breath of lives,' emphatically a living soul ; but in the New 
Testament it is said, 'men may kill the body,' but not the 'soul ;' and in Eccle- 
siastes 'the spirits of men' are said to 'return to God who gave them.' These, 
and scores of others, may be adduced, to prove his immortality a scriptural truth; 
and reason unites its evidence, to show that from the immateriality and indepen- 
dency of the soul on the body, it must most certainly be immortal. 1 

Jipollos. — Yes ; and it does perform its own operations independent of the 
body. This I have often observed. 

Jlquila. — Do you know that the Scriptures prove this? Read the memorable 
passage where St. Paul says of himself, 'I knew a man in Christ about fourteen 
years ago, whether in the body I cannot tell, or out of the body I cannot tell, 
God knoweth, such an one caught up to the third heavens.' Now, the conclusion 
is inevitable, that if Paul did not believe that the soul could carry on its operations 
without the body, and that a revelation might be made to it otherwise, than 
through bodily organs, and wholly independent of matter, he never would have 
said, 'whether in the body or out of the body, I cannot tell.' And again, how 
could a dialogue be carried on between father Abraham, and the rich man, his 
body being in the grave, unless the soul, when the body is dead, can perform all 
its vital functions ? 

Jipollos. — Well, all this admitted, proves its immortality and its existence, 
beyond the Jordan of death, — but what, brother, is its nature ? 

Aquila. — The most I can say on this, is, that it is that immortal principle in 
man, whose essential act is to think, and without which it cannot be supposed to 
exist at all. 2 In proof of this, remember that the soul does not even in this 
world, make use of the body as an instrument to promote thought; on the con- 
trary, when it is disposed to think seriously, it does of its own accord, abstract 
itself from the body, and all things belonging thereto, and at such times is capable 
of attending to nothing that is without itself. The conclusion is also irresistible, 
that if the soul can, here, free itself from external objects, and their influence, 
so as not to feel or regard them, it can exercise thought, which is its peculiar 
property, — when all external objects of a sensual nature shall be far removed 
from it. 3 

Jipollos. — These answers are very satisfactory to my mind. I want now a 
view of the faculties of man's soul. 

Jlquila. — There are two essential acts, called faculties of the soul: Under- 
standing and Will. 

Jipollos. — Are these distinct from the soul, and from one another? 

dquUa. — It has been supposed by some that they are, but the fallacy of such 
an opinion is obvious. Suppose two such powers distinct and separate in their 
operations. Then one of these faculties can only understand and judge : but the 
other is only capable of willing or not willing. Admit this to be so, and the will 
Is capable of being carried out to every object by a brutal impulse, without the 
leasl advice or choice; or it may be necessarily forced to vrill or not wilL by the 
determination of the understanding: both which are absurd. The former destroys 
the nature of virtue and vice, which consists in choosing or refusing what is 
agreeable or repugnant to reason; and the latter renders the action of the will 

1 Drew. 2 T.oekc. j p rrw . 



110 THEOLOGICAL COLLOQUIES. 

necessary, as it cannot but be determined to what the understanding dictates. 
This would preclude the necessity of all law, destroy the reason of all virtue and 
vice ; and remove forever the foundation, consequently, of all rewards and 
punishments. 

Jlpollos. — Give us then your own views of these faculties. 

Jlquila. — The soul, I think, does by itself, without any intervening powers^ 
flowing from, or distinct from it, both understand and wilL Now, because it 
acts after different ways, about one and the same thing ; according to our way of 
conceiving of things, it has attributed to it several powers. When the soul under- 
stands and judges of a thing, it is called understanding ; when it is inclined to an 
object, it is called will. And although the understanding and will, be different 
acts of the soul, yet because the soul does not always actually will or under- 
stand, and sometimes applies its understanding or will, to this or that object, and 
indeed has the power of suspending its action, and directing it elsewhere, — from 
hence it is supposed to have two powers or faculties, separate and distinct from 
each other. 

Jlpollos. — What then, do you suppose to be the human understanding? 

Jlquila. — It is that act of the soul, which apprehends and judges of an object,- 
under the notion of a being that is true or good ; and this act as one of pure 
intellect, is evidently natural and necessary, and apprehends more or less clearly 
any object, as it bears more or less proportion to it. Indeed, this is evident in all 
the actions that are observable in the understanding. As 1. Simple apprehen- 
sion : when once an object is proposed to the understanding, that is adequate to 
it, it necessarily apprehends it clearly and distinctly, and cannot do otherwise. 
On the contrary, the apprehension is obscure and confused of any object that is 
disproportionable, unless by education and practice, the understanding be raised 
so as to acquire a proper proportion to its object; and then it will duly apprehend. 

2. In judging of a proposition true or false, the understanding must assent to that 
proposition that is plain, and suspend its judgment concerning one that is obscure. 

3. In making deductions there is the same necessity. When a syllogism is pro- 
posed, in which there is a fair conclusion from the premises, the understanding 
ever acknowledges that conclusion to be just, provided it apprehends it rightly ; 
and indeed, in comparing objects together, it ever prefers that which appears 
most eligible, and rejects what seems less so. 

Jlpollos. — What then do you define the will to be? 

Aquila. — That act of the soul which is inclined to an object under the notion 
of good ; and the property of the will is liberty : by this it has authority over its 
own actions so far as to determine to do, or to let it alone ; and indeed this is so 
essential, that without it there can be no will. It is the foundation of all virtue 
or vice, and of all that religion which God requires. 

Jlpollos. — I can easily see this : for if the will be not free, there is no virtue in 
obedience, and no vice in disobedience — all divine laws are a mere mockery, and 
are unjust. Promises and threatening, exhortations and dehortations, would be 
to no purpose ; moreover, rewards or punishments would alike be unequal. 

Jlquila. — This is certainly so. Indeed the word of God, natural conscience, 
and the almost unanimous consent of all mankind plead for this liberty of will. 
These say to every man that he has a principle of action lodged in his own soul, 
a power of committing or omitting an action ; and if it be begun, of continuance 
or forbearance ; and in proportion as he volunteers in doing, or not doing, he is 
guilty or innocent. 

Jlpollos. — I really believe, no man can dare openly deny this. It is a self 
evident truth, and even those who plead for the fatal necessity of events, do 
indeed also talk of the freedom of will, and man's guilt. 

Jlquila. — Yes; they endeavour to reconcile the necessity of events with liberty 



DEITY AND HIS WORKS. Ill 

of will. In order to this, new definitions are invented, suited to their own 
opinions, which though different in words, can never make any alteration in the 
nature of things, or reconcile contradictions. These always mutually destroy 
each other. 

Jlpollos. — Some maintain a notion that the will is free from all constraint; and 
that liberty is consistent with necessity, since it wills without force. 

Jlquila. — But in the same way, all spontaneous actions, even the most neces- 
sary, would be free, and liberty will not then be the property of the will, but 
common to all spontaneous powers whatsoever : nay, that thirst in man, for the 
chief or greatest good, will be free, and not necessary ; and the greatest necessity 
will be liberty, or freedom, which is absurd. 1 

Jlpollos. — But, brother — some who perceive that something farther is requisite 
to a formal notion of liberty, add to this immunity from constraint the ultimate and 
practical judgment of the understanding, which sweetly attracts the will, and so 
determines it to one part of a contradiction, that it cannot be inclined to the 
opposite side, but necessarily submits to that determination of the understanding. 

Aquila. — The unreasonableness of this will appear as well as its absurdity, if 
you consider, 

1. That this in itself is downright fatality, and the highest necessity of all 
human actions. The notion of liberty is to be sought for either in the will or in 
the understanding. In the former, it cannot according to this opinion be expected, 
as it is necessarily determined by the ultimate judgment of the understanding; 
nor in the latter, for we have proved its action already necessary, and that of 
necessity we apprehend an object more or less clear, according as it is adequate 
to the understanding. 

2. But, secondly, if the will be necessarily determined by the practical judg- 
ment of the understanding, then there can be no sin that deserves punishment; 
because it will depend either on the judgment of reason or on the will. But as 
proved, it is owing to neither; not to judgment, for its act is purely natural and 
necessary, error is the greatest crime the judgment can be guilty of, and as this is 
involuntary, it is not punishable; nor can it be according to their notions of the 
will, for it is as they say obliged to follow the erroneous decision of the under- 
standing, and therefore deserves not punishment. 

3. I cannot moreover see how there can be any sin against conscience, for to 
act against it, is to act against the dictates of the understanding; but if the will 
necessarily acts in accordance with the decisions of the understanding, then it 
cannot certainly be against conscience. From these premises, the conclusion is 
inevitable, that the understanding has no such dominion over the will, as properly 
or expressly to command this or that; and the last or highest act of it is that of 
judgment, whereby it suggests to the will what is eligible, and among those 
things eligible, that this is good, that better, and another the best of all; and that 
it is meet to do one thing and proper to avoid another. Yet, nevertheless, the 
will may or may not, as it chooses, run in accordance with the decisions of the 
understanding. 

I! ns . — True liberty, then, of the will is an active indifference, whereby 
having all things requisite for action, it may or may not act ; it may choose either 
of two things according to its own pleasure. 

Jlquilii. — Yes — and this liberty or ability of choice is so essential to will, that 
man had it not only in his innocent state, bui in every condition not excepting a 
state of sin. Sin is an act of free power, it doi^ not destroy the power to will, 
and though contrary to virtue, it is not contrary to liberty of will. Its debilitating 
effects extend to all the principles of the understanding, and as the foundation of 

1 Liinborcli. 



112 THEOLOGICAL COLLOQUIES. 

the fall so debilitates or paralizes the will that it needs the influence of grace to 
renovate and restore to its primeval state, yet that grace, while ready to strengthen 
and assist, does not force. 

Jlpollos. — With my mind thus satisfied in regard to the powers, or as they are 
called, faculties of the human soul, I approach in my mind 'a subject which I 
want you to explain.' In Genesis i. 26, 27 verses, it is said that God created man 
in his own image. Pray tell me, in what did this peculiarity consist, for it is not 
said thus of any other creature ? 

JLquila. — This likeness did not consist in any outward form, for as we have 
proved, this would be repugnant to the spirituality of the divine nature. And an 
upright form can be no more like God, than one that is bending or declining. 
This image then must have consisted in some similarity between the qualities and 
attributes of man's soul and something in the Deity. Some great men, in order 
to carry out their views, in regard to the fall of man, struggle hard to prove that 
this image of God simply consisted in his dominion over the world of creatures 
God had made. It is evident that this is only an Occident ;' and although a 
limited dominion may be an imitation of one that is absolute and vast, yet it is 
not said that man was created in the image of God's dominion, but in the image 
of God himself ; and again he was formed in God's image, according to the 
history, that he might be capable of and have dominion over his creatures, and this 
dominion was a consequence on his formation in that image. 

Jlpollos. — Well, you do not think that this image ought to be considered as 
placed in some one essential quality of the soul only? 

Jlqnila. — By no means. It appears to me, after a close investigation of the 
arguments on both sides, that it consisted in a resemblance to the natural and 
moral image of Deity. 

1. In spirituality. God is the Father of Spirits. He breathed into man the 
breath of lives, aud he became a living soul, a spiritual being, capable of being 
acted on by Spirit, and of serving his spiritual author in 'spirit and truth.' Man 
then is an immaterial being, as we have already proved. 

2. The Jews always considered a part of this image at least to consist in im- 
mortality, 'For God created man,' say they, 'to be immortal, and made him to be 
an image of his own eternity ;' and the laws of God against murder are founded 
on the fact of this immortality. He that sheddeth man's blood, by man shall his 
blood be shed, for in 'the image of God made he man.' The crime this law 
forbids consists not in putting to death a mere animal, but in this that it terminates 
the probationary state of an immortal intelligence, and places him in that 
changeless condition, where he will be deprived of those means of preparation, 
that man is here blessed with, the space for repentance and the privilege of 
faith. 

Apollos. — I suppose you add to these the intellectual powers of man? 

Jlquila. — Certainly; and these properly are called the natural image of God in 
man, an image that cannot be effaced. Man, as we have proved, possesses and 
exercises understanding and will. He is formed to know, and is capable of 
choosing to do the will of God, or of refusing the same. My candid opinion is 
that next to his original purity, the most striking feature in this image of God in 
man is that he is a 'free agent.' He has the fearful power of determining his 
own actions. He may decide for happiness or misery, for heaven or hell, he has 
done this a thousand times in his generations. 

3. This natural image of God in man is the foundation of his moral image 
which was also a distinguishing feature'in the creation of man. 'Lo!' says one, 
'this only have I found, that God made man upright, but he hath sought out 
many inventions.' And there is an allusion to this image of God in man, where 
Paul says, 'And have put on the new man, which was renewed in knowledge, 



DEITY AND HIS WORKS. 113 

after the image of him that created him.' And again, 'Put on the new man, 
which after God is renewed in righteousness and true holiness.' Here the change 
introduced is set forth as simply the restoration of the divine image, which had 
been lost; and he says that image consisted in 'knowledge, righteousness, and 
true holiness.' In proof, moreover, Apollos, of this, I adduce the fact that the 
sacred historian has said, that God pronounced his creature man 'very good.' 
God was then speaking of a creature capable of moral action ; he saw him, he 
pronounced him good, pre-eminently so, and had there been about him any im- 
perfection in his natural powers, as understanding and will, or moral qualities, 
of which he could not have been capable, if he had not have been a spiritual 
intelligence, capable of knowing and willing, Deity could not have been so rash 
as to pass a judgment of this kind. 1 

Jlpollos. — Man was ignorant of sin, but you somewhere proved that a know- 
ledge of it was not a perfection. Indeed sin, ignorance, misery, and death are all 
intimately connected. 

Jlquila. — Let not your views extend to an improper height in regard to man's 
primeval perfection. Many have erred on both sides. Some have supposed him 
almost equal to angels in knowledge, others as hardly acquainted with the rudi- 
ments of knowledge. The truth is, he was created lower than the angels, but 
with a stronger and more vigorous intellect doubtless, than any of his fallen sons. 
This may be gathered from his ability to name the beasts of the earth, according 
to their natures. 

Apollos. — All, however, agree in the moral excellence and purity of the first 
man. 

Jlquila. — Indeed they do not ; for some fix his excellence at such an elevation, 
that it will be hard for us to see how he could fall from it; while others grant 
him but little superiority over his descendants, and make his fall a matter com- 
paratively of small moment. 2 

Apollos. — Give me now your own views. 

Jlquila. — It is not necessary to suppose man in his primeval state acquainted 
with all the principles of natural, moral, and mental philosophy. In regard to 
his knowledge, I suppose he had that faculty of the soul, if it be a faculty, in its 
right and proper exercise; so that he willingly received, firmly retained, and 
heartily approved of religious truth. In this knowledge, as spoken of in Scripture, 
is supposed to consist ; and there is no evidence of knowledge by intuition, but 
by revelation. Angels themselves, however quick and certain in procuring, 
obtain their knowledge, it is possible, by observation and study. While a part of 
man's likeness to Deity consisted in knowledge, he exercised this in acts of good- 
ness and in obedience to him who gave him all. His understanding was capacious, 
being (-routed in his maturity, his reason was clear, his judgment uncorrupted, 
his conscience upright and sensible. And on the whole, he knew his duty. He 
willed most cheerfully to do it. He loved his creator supremely. His image — 
purity, was stamped upon his soul — 'even righteousness and true holiness,' as 
Paul says; so that lie was not only free from all sin, but there was the presence 
of every positive virtue. 

olios. — My dear brother— although I can hardly conceive of such, an exalted 
Btate as this, partaking as I do of the dire effects of sin, yet I cannot see how 
man's primeval state could Hill below this standard. His fall, exalted as he now 
is in creation, as to intellect, will, and capacity for moral action, from his pari- 
di9acal sr uppose a glory, dignity, and a moral greatness of a very 

exalted kind. This must he apparent, if from nothing else, from the de^r 
guilt charged on him who fell, and the aggravating circumstances oi" his offence, 
is deducible from the tremendous consequences which, followed. 

1 Doctor Clarke on the Primeval State of Man. I Ljml orcli. 



114 THEOLOGICAL COLLOQUIES. 

Priscilla. — My mind has been, all this evening, on Adam and his fair partner^ 
in the garden of Eden. I have been considering him as the lord of creation, and 
my practical inference, from the subject is, how well was such a man qualified 
to represent his Lord on earth. The psalmist says, f Thou madest him to have 
dominion over the works of thy hands, thou hast put all things under his feet. 
All sheep, yea, and the beast of the field, the fowl of the air, and the fish of the 
sea, and whatsoever passeth through the paths of the seas.' 

Jlpollos. — But when we look at him as he now is, we are constrained to say, oh ! 
how are the mighty fallen. What is man now? Who that views him can doubt 
his fall ? Who that contemplates him, that does not feel the keenness of that 
remark, f In Adam all have died.' 

Jiquila. — But blessed be God. There is a second Adam who has brought life 
and immortality to light, 'who by the grace of God tasted death for every man;' 
'and gave himself a ransom for all.' And we, may not only be restored to a state 
of purity, but enter our sacred master's joy and gather the fair fruit of immortality 
from the tree of life, and eat, and be happy for ever and ever. 

Jlpollos. — O! pray for me that I may be there. 



COLLOQ,UY XX. 

DIVINE PROVIDENCE — ITS NATURE AND DIVISION INTO GENERAL AND PARTICULAR — PROVIDENCE 
WITH RESPECT TO MEN — THEIR PRESERVATION AND GOVERNMENT — ITS USE. 

Jiquila. — We now proceed to consider another external work of Deity. It is 
his Providence, which is simply that omnipotent and constant government of 
God by which he rules the world and the minutest creatures therein, especially 
man. This he does in a manner becoming his wisdom, suitable to the nature and 
condition of the creature, and tending to its benefit, and his own glory. 

Jipollos. — Some have denied the doctrine of Providence altogether. 

Jiquila. — They have ; but in so doing they have denied God, for he is to be 
known by his works principally ; and if we attribute them to chance or to a law 
of fate, there would be no argument by which to prove the existence of Deity. 
Indeed to deny this is virtually to embrace atheism. 

Apollos. — The difficulty in my mind is not in admitting the thing itself, but in 
comprehending its mode of operation. For instance, what is the object, what 
are the actions, and what is the manner of the divine providence. 

Jiquila — These questions I will try to answer. 1. The object is the universe 
of God, or more properly, all things therein, the meanest not excepted; — and it 
is not sufficient to suppose that God takes care of the species of things only, 
but of every individual under each species ; for God cannot be said to take care of 
the whole, without also preserving the parts that compose that whole. Now to 
show how it is exercised about all things, 2. we have only to consider its actions. 

Jipollos. — What are these? 

Aquila. — They are preservation, and government. 1. Preservation is that act 
of divine Providence by which he maintains all his creatures, in that state as it 
regards their essence, and in the exercise of those faculties with which they 
were originally created, during that space of time that may appear best to infinite 
wisdom. And this is true either of individuals or species. For instance, God 
preserves some individuals unto the end of the world — as the sun and moon ; 
others only for a short space of time, when they die and perish. The species he 
preserves, through the medium of a constant propagation of individuals, and 
hence there is a regular succession of them; and although they are individually 



DEITY AND HIS WORKS. 115 

of short duration, yet are they perpetuated by one succeeding the other — as men 
and animals. 1 

Jlpollos. — There is however, a difference of opinion in regard to the fact of this 
action of Deity being positive or negative. By positive, I mean that act of the 
Divinity whereby he immediately influences the essences of all things, and con- 
tinually creates them anew, and in this sense, preservation is a continued act of 
creation. But if this action of Deity be negative, then preservation is that act 
whereby he will not destroy the essences of things ; and although a sovereign of 
all, he can take away the being of all ; yet while he does not cease from action, 
there is no immediate necessity for an exercise of creative power, the powers and 
faculties of his creatures being jn the same state of vigour as at creation, and will 
be so to the termination of the world. 2 

Jlquila. — I see no necessity of deciding this question. I contend for the fact, 
not the manner. I would not insist on any nice inquiries in regard to it ; the 
advocates of either of these opinions, desire to promote God's glory, and ascribe 
preservation to him. He knows the manner by whica it is accomplished ; we 
know the fact; look also at his word, 'He giveth to all life, breath, and all things ; 
for in him we live, move, and have our being.' Again, 'Thou, even thou, art 
Lord alone ; thou hast made heaven, the heaven of heavens, &c and thou pre- 
servest them all. 1 'Thou, oh Lord, preservest man and beast:' 'He giveth to the 
beast his food, and to the young ravens which cry.' And in the New Testament 
he is said to feed the 'fowls of the air who neither sow nor reap,' and to preserve 
the very lillies of the field, and without his knowledge, 'not a sparrow falls to the 
ground,' two of which were sold for a farthing. 

Jlpollos. — Dear brother — how consoling are these truths. What do you under- 
stand by the government of Providence? 

Jlquila. — It is that powerful act of God, whereby he administers and disposes 
all things in wisdom, so as to promote his glory, and the endless bliss of man. 
It extends itself to all things, and there is nothing in all the universe, that is not 
under the guidance of Providence. The Scripture, after an enumeration of them, 
subjects all creatures to God's providence. The heavens are under his govern- 
ment, — the sun runs his appointed course, according to his direction, diffusing 
light and heat to every part of the earth, and producing spring and summer, 
autumn and winter. Hence, in Scripture it is said, 'the heavens declare the 
glory of God, and the firmament showeth his handy work.' What a lively des- 
cription of the divine providence is there in the 104th and 13Gth psalms? Job, 
David, Isaiah, all agree in this, that he hath created and does uphold all. 'Lift 
up your eyes on high, and behold who hath created these things, that bringeth 
out their hosts by number. He calleth all by names, by the greatness of his 
might; for that he is strong in power, not one faileth.' Indeed the air, and all 
suspended therein, are under his government. The very stars are under the 
direction of his providence ; the waters and the earth, arc formed to bring forth 
food for man and beast, as is said in the 65th psalm ; and he provides the neces- 
saries for all the living on the face of the earth, to preserve their lives. 'The 
eyes of all wait on thee, and thou givest them their meat in due season. Thou 
opencst thy hand and satisfiest the desire of every living thing.' 

Jlpollos. — But are all these governed by the divine care 1 

Jlquila — That they are especially so, is proved by the facts that God often pre- 
serves them, as a reward to those that obey him, giving them rain from heaven, 
ami crops from the earth, with a liberal hand. Indeed, he sometimes makes 
other creatures subservient to them. On the contrary, God often withholds his 
blessings from the wicked, or causes them to become poisonous and hurtful, and 

1 Limborch. • Had. 



116 THEOLOGICAL COLLOQUIES. 

seems to make the whole creation fight against them. In Scripture he is named 
the Lord of Hosts, because that he employs all nature, animate and inanimate, 
as his army in executing his judgments in favour of the good, and for the 
punishment of the wicked. 

Apollos. — But is it not said, 'Thou makest men as the fishes of the sea, as the 
creeping things that have no rule over them.' Does not the prophet mean that 
fishes are not under the providence of God? 

Aquila. — Certainly not. It is not said that they are not subject to his govern- 
ment ; but that there was no ruler to protect them from the violence of the 
stronger, the less being devoured without protection by the greater. The prophet 
simply alludes to the sad state of his people, who, abandoned by God, were 
delivered into the hands of their enemies, and there was none to rescue. 

Apollos. — In Scripture it is asked, f Doth God care for oxen?' 

Aquila. — This passage does not mean that God does not care for oxen. For 
there is a manifest allusion to the passage in the law, where he proclaims that 
care. The meaning of Paul is, that the primary intention of the passage was, 
that ministers of the church, should be supplied with necessaries, as is the ox, 
that treadeth out the corn. 

Apollos. — There is a third act of Providence, which you have not noticed; it 
has been called by some concurrence : I should like an exposition of it. 

Aquila. — I purposely avoided this, because I intended to notice it hereafter; 
but as you have named it, I will just say : That concurrence is said to be that act 
of Providence, whereby God is said to concur or unite with all his creatures, so 
that all their operations depend on him in particular, as the first cause. 1 Some 
have divided it into simultaneous and previous. The former, say they, is that 
whereby God, together with his creatures, has an influence over their actions ; 
which concurrence is determined by the creature, to some particular action. The 
latter, or as it is named 'previous' concurrence, is that whereby God influences 
all his creatures, and determines them beforehand, to every act. The former 
possibly may be admissible, but the latter is most monstrously absurd ; as the 
powers of acting seem in vain to be granted to creatures, if they be incapable of 
action, unless excited thereto by a previous concurrence of God. 1 

Jlpollos. — What are the methods of divine Providence? 

Aquila. — These are various, according to the objects about which it is asso- 
ciated. 1. The providence of God takes the greatest care of that which is the 
most valuable, — that is, more care of man than beast; and of beasts than plants. 
Beasts and herbs being made for man's use, of course have a less share in the 
protection of Providence than man, a more valuable creature. 2. It must be 
accommodated to the distinct nature of creatures. God deals differently with 
animate and inanimate creation ; and the dealings of Providence towards crea- 
tures only capable of life and sense, are essentially different from his dealings 
with those endued with both these, and reason. 3. But divine Providence is 
most free, according to that absolute dominion which God has over his creatures. 
He uses sometimes one, and then another ; each in different ways, as he pleases. 
And 4. It must also be recollected, that in what God wills, it is absolutely 
irresistible. 

Jlpollos. — I see the propriety and reason of all your positions and arguments, 
on a 'general providence.' But as God made all things, according to your own 
showing, for man, I want you to lay down and apply its rules to man, as the 
creature of God, under his peculiar care. I take the two actions of Providence, 
preservation and government. I ask their application to man? 

Aquila — We will notice preservation first, and consider it as it relates to man- 
kind in general, and then to the several individuals of the human species. 

1 Opinions of Schoolmen. 



DEITy AND HIS WORKS. 



117 



In regard to mankind in general, it is very plain from Genesis, 1st chap, that 
God has granted to man the power to propagate his species, and has preserved 
that power to this day. Sometimes he has restored it when lost, as in the cases 
related in the Bible, viz: the parents of Samson, Hannah the mother of Samuel 
and Zachariah and Elizabeth. Hence, bearing of children is accounted among 
the blessings of the law j and they are said to be a heritage, and a gift of the 
Lord. Sometimes, on the other hand, barrenness is inflicted as a punishment for 
sin. Thus the family of Abimelech was afflicted for Sarah's sake ; and on 
account of this act of Providence, with respect to generation, to God is ascribed 
the formation of man 'in the womb; 1 and indeed his generation and birth. 

Jlpollos. — From these Scriptures, it is plain that God's providence has to do 
with us, before, and at our very birth. 

Jlquila. — Much more then, my friend, — are its actions manifest afterward, in 
all our course. In infancy, he provides for us milk in the breast of our mothers, 
a fluid found there only during the nursing months, and adapts the tongues ol 
infants to a work so difficult that few can perform it afterwards ; I mean sucking. 
And through life, for our race he provides abundantly : 'he gives us rain from 
heaven, and fruitful seasons, filling our hearts with food and gladness.' 

Jlpollos. — I must ask here a question, that may seem strange to you. Is not 
the number of men determined by the eternal decree of God, and in process of 
time are not his generations so directed by Providence, that neither more nor less 
men could be born, than are actually born ? 

Jlquila. — By no means, I think. For if there be such an absolute decree, it 
ought to be performed by absolute means. For instance, if God has by an 
absolute decree, determined the number, it will follow that he has by the same 
decree, determined, and by Providence has procured from time to time, and does 
still procure, all those copulations necessary to the fulfilment of the decree. But 
many of these are unlawful, dishonest, incestuous; and will you make God the 
author of the adultery, fornication, and incest, by which men are born? And 
beside all this, by law, God has left man at liberty to live married or single. 

Jlpollos. — Then the notion of those who maintain the fatality of marriages, as 
if they were all decreed of God, is groundless? 

Jlquila. — Certainly. God instituted marriage in the time of man's innocency, 
and his direction when it is sought after, as in the case of Isaac, and that also of 
Jacob, has great influence; but God has not by an absolute decree, determined all 
the marriages which have been contracted, since many have been contrary to his 
express command, as the marriages of the Israelites with Canaanitish women, 
and believers with infidels. 

Jlpollos. — You say that Deity preserves the lives of men. Do you mean of 
every individual man in the world? 

Jlquila. — I do. And the preservation of individuals is that act of divine Provi- 
dence, by which Deity preserves every man in life, until a certain period ; when 
that has elapsed, he dies. 

Jlpollos.— Do you think this period alterable, or is it fatal ? In other words, is 
it so fixed that the time of life, and all the circumstances attendant on it, are 
determined by an absolute decree, and must man necessarily arrive at that period ; 
and is it impossible for him to exceed it by any means. 

Jlquila. — God has evidently appointed the period of human life, as is most 
agreeable to his wisdom and justice. This I readily admit. And I also admit, 
1. That Goil has subjected man and all his posterity, to a necessary death, by 
reason of sin. And the life of man is so circumscribed, that ho cannot pass 
beyond certain bounds. I also, 2. Admit that God by his absolute will and 
pleasure, does not give to every man the same Strength of constitution ; and this 
may depend greatly upon the parents 1 healths, firom whom they are da :ended; 
16 



118 THEOLOGICAL COLLOQUIES. 

and may be a natural effect of a good or bad constitution. Nevertheless, God id 
not so bound by it that he may not for wise reasons, when he pleases, recede 
from this usual method. But, 3. I must also say that God as a just judge* 
observing from on high the conduct of men, may lengthen out the cord of a 
righteous man's life, for the same wise reasons, as in the case of Hezekiah ; or 
cut off the wicked, so that he live not out 'half his days.' And for the same 
reasons, 4. God in thus prolonging life, may have respect to the constitution, as 
the Lord of man : he may preserve it in its vigour, strengthen it when infirm, or 
miraculously as a reward of piety, extend it to a date, even beyond that to which 
the force of nature, could possibly carry it. And also the sturdiest sinner, may 
be brought down in the meridian of his days, as a punishment for impiety. I 
therefore must deliberately conclude, that reason and Scripture are against the 
notion, that the termination of man's life is unalterable. 

JLpollos. — You say, reason is against it? 

Jlquila. — Yes. Reason, I think, informs me, if it does not others, that by the 
proper use, or supine neglect of means, a man may prolong, or shorten his days. 
For instance, by temperance he may preserve : by intemperance, break his con- 
stitution. By prudence, he may avoid — by imprudence, throw himself in the 
way of various dangers. If he be sick, he may send for a skilful physician, or 
he may neglect to do so. The neglect of means may add force to his disorder, 
and hasten death. Moreover, to say that all these things are fixed by God's 
decree, so that our temperance, prudence, and care* proceed from that decree, 
and 'vice versa' is not only to discourage and prevent men from a due and proper 
attention to themselves, and their health, but it is to charge on God, all the 
neglect of means, the imprudence of man, and the intemperance of the world. 
And yet, again, as I have proved, as the birth of a man is not determined by an 
absolute decree, so neither is his death. 

Jlpollos. — I confess, these are conclusions very natural from the premises. 

Jlquila. — It may be substantiated by the testimony of Scripture. 1. Promises 
of long life, are in several places, made to the righteous and obedient. Thus the 
fifth commandment, of honouring our parents, is backed with 'that thy days may 
be long in the land, which the Lord thy God giveth thee ;' repeated by St. Paul, 
to the Ephesians. And to this agrees also these words, 'Ye shall serve the Lord 
your God, and he shall bless thy bread and thy water ; and I will take sickness 
away from the midst of thee ; there shall nothing cast their young, or be barren, 
in the land; the number of thy days will I fulfil.' And God promised Solomon 
length of days on his obedience to the divine commands ; which doubtless made 
that wise man say, 'the fear of the Lord prolongeth days, but the years of the 
wicked shall be shortened.' 

vlpollos. — But will you not freely admit that our heavenly Father has not 
given these and the like promises to be taken in an unlimited sense, and without 
exception ? Has not God for wise reasons, receded from this general rule ? 

Jlquila. — He has. Particularly when by an untimely death, he has taken the 
righteous from some general calamity or from the evil to come, as the destruction 
which he intended to bring on a rebellious people. But let it be recollected that 
this removal from wrath to come is so far from being an injury, that it is a great 
blessing. Secondly, God in Scripture threatens to shorten the days of the 
wicked for their wickedness. Thus he threatens the transgressors of his law with 
'plagues of long continuance.' And that none may pretend indeed that a man 
may fall sick and yet not die before his appointed time ; it is said that 'bloody and 
deceitful men shall not live out half their days.' And David prays that he may 
not be taken off 'in the midst of his days.' 

Jlpollos. — It just occurs that there are many examples in Scripture of human 
life being shortened by wickedness, that I would add as a third argument to those 



DEITY AND HIS WORKS. 119 

already offered and so conclusive. You recollect the famous instances of 
Judah's sons, whom 'the Lord slew' because they 'did evil in his sight.' Also 
the case of the youthful but rebellious Absalom, cut off for sin in the morning of 
his days. And it is very manifest that the untimely destruction of the anti- 
deluvians, and the inhabitants of Sodom and Gomorrah, was the natural result of 
enormity in crime. 

Jlquila. — On the other hand we have incontestible evidence that a genuine 
repentance has averted death, or rather delayed it to a more distant period. The 
denunciation against Nineveh was destruction in forty days, but that destruction 
was averted by repentance. And notwithstanding the message to king Hezekiah, 
'Set thy house in order, for thou shalt die and not live, 1 fifteen years, on his 
praying, are added to his life. I think these arguments sufficient to establish the 
point. 

Apollos. — But I recollect a passage in Job that seems opposed to our opinions. 
'His (i. e. man's) days are determined, the number of his months are with thee, 
thou hast appointed his bounds that he cannot pass.' 

Jlquila. — And yet the text does not say that the period of every man's life is so 
determined by absolute decree that it cannot be altered. It only tells us that the 
term of human life is included in a short space, beyond which man cannot pass, 
and this I admit. This period is between seventy and eighty years, as in the 
ninetieth Psalm. Hence human life is represented as 'a vapour vanishing swiftly 
away.' 

Jipollos. — All my difficulties vanish too in regard to that act of Providence, by 
which man is preserved. I now want an exposition of the government of Pro- 
vidence in respect to man. 

Jlquila. — The government of Providence is that act of the same, by which Deity 
observes, permits, and overrules the actions of men, and also passes upon them a 
righteous judgment. The first act of this government is legislation, or the making 
a law by which God prescribes bounds to the will of man, 1 otherwise he would 
be his own master. This law was prescribed on the creation of man. A revela- 
tion of this was also made to Abraham, and after him to his descendants by 
Moses ; its enactments being founded on promises and threatenings. And the 
rest of mankind had the law of nature written in their hearts, that they might 
know the difference between good and evil. However the most perfect law which 
God has ever prescribed to men, is that delivered by our Lord Jesus Christ. 

Jipollos. — I suppose it is also admitted, on the ground of God's justice, that in 
the government of the world he ever grants grace to assist, when human nature 
is incompetent to obey of itself a given law? 

Jlquila. — Certainly. And he, in answer to prayer, bestows supernatural aid or 
grace not only in an ordinary but sometimes in an extraordinary degree. 

Jl polios. — At this point then originates that variety in the condition or state of 
man. Some men improve the grace and obey the precept, whilst others slight 
the grace and omit their duties and often live in the commission of sin? 

Jlquila. — Yes ; and according to this variety the acts of divine Providence vary. 

1. As it regards obedience, God lakes notice of, approves, promises, and finally 
grants it an ample reward. 2. As to disobedience or sin, God abhors it, frowns 
on, threatens, and finally punishes with eternal torment. 

. I polios. — But why does he qoI exercise his omnipotence in preventing it ? 

Jlquila. — Because,' he requires a free and not a constrained obedience. Nor is 
it agreeable to his wisdom to prevent by almighty power, sin in a rational creature 
endued with grace more than sufficient for obedience, ('.specially when he has 
threatened the severest punishment. It would moreover be a reflection on the 

1 Limborch. 



120 THEOLOGICAL COLLOQUIES. 

divine glory, if his service were not voluntary and free., while Satan has his slaves 
such of their own free will. And it remains yet to be proved that God accepts 
any service as such that is not voluntary. 

Apollos. — But I recur to the third act of divine Providence, the doctrine of con- 
currence, and I ask does not God concur or agree with all the actions of men, and 
does not this determine them? 

Aquila. — When on this subject before I remarked that we acknowledged a 
simultaneous concurrence, whereby Deity applies his efficacious power to man, 
by whom as by a free agent it is determined to such or such an action. Now we 
admit this and this only. Others wish us to admit a concurrence in the provi- 
dence of God, which is immediate, previous, and predetermining, and some go 
further, and plead for the very operation of God in every action, that he f may be 
all and in all.' Now these opinions cannot be admitted without the grossest 
absurdity. 

Jlpollos. — What are your reasons for supposing so ? 

JLquila. — 1. Because God has in vain granted to man the ability of action, and 
endued him with free will, if divine creation be necessary to each one of his 
actions ; for to what purpose are will and ability granted if neither are to be 
brought into exercise, i. e. if man can do nothing, no not even conceive a thing 
nor omit an action, without the whole being predetermined by the divine con- 
currence. But, 2. If every action does wholly depend on God, then every evil 
one must, and of consequence God is the author of sin, man is acquitted of all 
guilt, as he only does what the concurrence of God has predetermined him to do. 1 

Jlpollos. — Some say this is not a legitimate consequence, because in sin, we 
must distinguish between the physical goodness of an action and the moral turpi- 
tude thereof. God is the author, it is said, of the former; but as to the action, it 
being sin and contrary to the divine precepts, proceeds from man alone. 2 

Jlquila. — This may be admitted in such sins wherein the action itself is not 
forbidden, but the manner of it which vitiates that action however good in itself. 
Thus a man may pray, fast, &c. to be seen of men, here the spiritual pride 
vitiates the action, and that pride is the act of the man, while the action as a 
command of God is good. But take another case and one more in point, when 
not only the circumstance or manner, but the action itself is forbidden of God ; 
'adultery, theft, murder,' there this distinction can have no place, for there is no 
goodness in them, and in their very nature they are evil.' 

Jlpollos. — I have heard it argued that God is the author of every being, but the 
actions of men are beings, and therefore God is their author. 

Jlquila, — The fallacy of such an argument is apparent. God is the author of 
beings properly so called, but actions are only modes of beings, and are not real 
substances. He may be said to be their author so far as he preserves the essence 
of man, and his power of action granted in creation. Again, as to good actions, 
in view of the fall and our dependence on preventing as well as assisting grace, 
we freely own him the author; as first he commands, secondly bestows ability, 
and thirdly promotes all our pious deeds in a special manner. But as it regards 
bad actions, God forbids them; they are contrary to his nature and it is impossible 
he should be their author. If so, his concurrence would encounter his precepts, 
and you would have the anomaly of a Deity ordering to be done what he 
uniformly forbids to be performed. 

Jlpollos. — Well, but it is said, if this predetermining concurrence be denied, 
mon's actions will not depend on God but themselves, are they not therefore 
independent of him? 

,f}qiiila.—Th\s is slill more futile. Man cannot conceive, much less perform 
without the divine knowledge and permission, and when Deity pleases he can 

1 Wliitby 3nd Limborch. 2 I^imborcn. 



DEITY AND HIS WORKS. 121 

prevent his actions. He does not direct them often to another end than man 
designed, and ultimately punishes those deeds that are evil and voluntary. The 
question is here and here alone. Does man determine as an agent on the per- 
formance of an action? If he does and if this act of the will be his own, and be 
founded on true liberty so that he might have determined otherwise, then is the 
guilt his own and the punishment merited. As to the ability, I have long since 
admitted that God gives, in the act of creation, to a raiionai intelligence endued 
with liberty of will, power to choose, and that intelligence is alone responsible as 
an agent for the misapplication of that power. 

Jlpollos. — But does not one say in Acts, 'In him we live, and move, and have 
our being?' 

Jlquila. — In him,' is simply 'by him,' i. e. it is God who bestows upon us all 
ability for action. Yet he does not so immediately concur with us, as thereby to 
pre-determine our actions, and create our volitions anew. 

Jlpollos. — Some texts, however, are adduced, where God is said to do all 
things. How can you explain these, to have otherwise a consistent meaning? 
For instance, 'my Father worketh hitherto, and I work ;' 'thou also hast wrought 
all our works in us,' and 'God worketh all in all.' 

Jlquila. — The first of these passages treats of God's concurrence in working 
miracles. Our Lord tells us here that the miracle which he wrought on the 
sabbath day, and for which the Jews would have killed him, was wrought by 
him, only so far as there was granted power of the Father. But from this it 
would certainly be erroneous to infer, that therefore the concurrence of God must 
be necessary for all the actions of men, even those that are prohibited by the 
Deity. As to the second passage you quote, the words immediately preceding, 
show that it refers to benefits conferred on the Israelites ; and therefore the 
works here named, are not theirs, but those of Deity. The last passage, is a bare 
allusion to the miraculous operations of the Holy Ghost, from which no conse- 
quences are to be drawn for all our actions, and especially those that are vicious. 
Jlpollos. — It is said, 'of him and through him, and to him, are all things;' and 
'he worketh all things after the counsel of his own will.' 

Jlquila. — Certainly both these passages allude to the works of grace, which 
God communicates to men, that they may be saved. Nothing, therefore, can be 
concluded of a previous concurrence of God to every act, sin not excepted. 

Jlpollos. — Brother, — it is thought by some, that this concurrence is actually 
ascribed to God in Scripture. 'A man's heart deviseth his way, but the Lord 
directeth his steps.' The parallels are, 'the king's heart is in the hand of the 
Lord, as the rivers of waters; he turneth it whithersoever he will.' And also, 
'Oh Lord, I know that the way of man is not in himself. It is not in man that 
walketh, to direct his steps.' 

.h/uila. — Nothing can be concluded from these texts, in favour of a previous 
concurrence in all actions. They set forth the (act, that God often directs men's 
actions to a different end than the one intended by them. This at another time, 
1 will prove, I think, to a demonstration. Only let me. Apollos, now say, that 
God does not excite and predetermine men, to the performance of all their 
actions, even those that are evil. None that you have quoted, go to prove this: 
nor will any other in the Sacred Writings allow of such an inconsistent expo- 
sition. 

Jlpollos. — T assure you, my dear friend, — I have pressed this subject thus far, 
only for information. 1 seek arguments incontrovertible, to establish the do. •nine 
not only of a general, bul a particular providence: a providence that extends to 
all the actions of men. That superintending care of the divine Being, is manifest 
in preserving our species, and in ruling the world for the benefit of man. By 

his grace he assists all our good actions, and in the of wisdom and 



122 THEOLOGICAL COLLOQUIES. 

power, thwarts the designs of those that are bad. The hairs of our heads are all 
numbered ; and he causes that all things work together for good, to them that 
love and serve him. He at last grants them an ample reward, where the wicked 
cease to trouble, and the weary be at rest ; a home in everlasting life. 

Jlquila. — He does, my brother — and the wicked whose actions originate in 
their own volitions, are here hedged in by the government of Providence. They 
are observed by an eye that never sleeps, in all their course. They are not 
suffered, in many instances, to 'live out half their days.' God often brings them 
to an untimely death, and beyond the grave he inflicts a punishment proportioned 
to the number and magnitude of their voluntary offences. In all the ways of 
Deity, my dear friend, — both his mercy and justice, are truly conspicuous. At 
our next meeting, we will consider the providence of God, with respect to sin. 



COLLOaUY XXI. 

DIVINE rROVIDENCE, WITH RESPECT TO SIN — BEFORE, AT, AND AFTER ITS COMMISSION — 
METHODS OF PROVIDENCE — SOME OBJECTIONS ANSWERED — THE USE OF THIS DOCTRINE. 

Jlpollos. — In our last conference, you gave me a view of Providence in respect 
to men. I have reflected much on this subject. The hints concerning its nature, 
as it respects sin, were truly interesting to me : I am however, not satisfied. I 
want the operation of divine Providence, in regard to sin, before, at, and after, 
its commission. 

Jlquila. — Let us consider it with regard to sin, before committed. Before then, 
the act be performed, God may be said to permit it. This permission is not an 
idle contemplation of sin, but a resolution to suffer man to use that liberty, with 
which he is endowed, for its performance ; and a determination not to stop the 
act by omnipotent power — joined also with a purpose to punish it, as voluntary 
and avoidable. 

Jlpollos. — But does God ever hinder sin ? 

Jlquila. — Yes ; in two ways. 1. By his justice in enacting laws which forbid 
it, on promises and threatenings ; and, 2. By his almighty power, preventing its 
commission : accordingly, the permission of it is two-fold. 

Jlpollos. — I do not well understand this. Explain yourself. 

Jlquila. — Sin is either an internal act of the will, or an external one, performed 
by some member of the body, and proceeding directly from the will. Deity does 
not hinder sin in the will, or internal sins, omnipotently, or by constraint ; for to 
do this, would be to destroy the freedom of the will. External sins, or those 
accomplished by the members of our bodies, are prevented by almighty power in 
several ways. 1. By taking away the life of the sinner ; as was the case with 
Pharoah, Sennacherib and his army, and the soldiers of Ahaziah, who were sent 
to apprehend Elijah. Or, 2. By taking away the power to sin, as is set forth in 
the blindness of the Sodomites, the case of Balaam, that of Jeroboam, and the 
soldiers of the king of Syria. 3. God prevents it sometimes by opposing a 
greater power ; of which we have an instance in Abraham and Adonijah, who 
confessed that it was of the Lord. But lastly, God does it by removing the 
occasions of sin ; that is, the object against which it was designed to commit the 
act. Thus, Saul was hindered from killing David, Ahab and Jezabel from des- 
troying the prophets, Herod from destroying the child Jesus, another Herod from 
killing Peter, and the forty conspirators from murdering Paul. 

.7 polios. — Well, these are simply acts of divine Providence to prevent sin, I 
want to know when, and how, he permits it. 



DEITY AND HIS WORKS. 123 

Jlquila. — God may be said to permit sin when he acts contrary to these methods 
of preventing it. 

First then, if God relaxed a law or abolished it, and granted to men the power 
or liberty of sinning without punishment, then it will be readily admitted that he 
performed an act contrary to his nature and holiness. The moral law is an 
epitome of the divine mind, and must be unalterable, therefore there can be no 
license to sin, by its abolishment. 

Jlpollos. — Is there not an instance in the Israelites robbing the Egyptians by 
divine command? 

Jlquila. — This circumstance is no proof that God abolished the law against 
theft, which, as founded on the great principle of justice, must be immutable. 
It was an extraordinary case, in which the absolute Lord of all the earth, who 
disposes of all things in this world, by express command transferred his property 
from one dependant to another. This also was an act of justice. The Egyptians 
had oppressed Israel and made no remuneration. Israel had served them under 
the severest task-masters, and a just judge delivered to them the gold of Egypt, 
as a reward for their toil. And the whole proceeding, so far from being a theft, 
was certainly the execution of a most righteous sentence. So then there was no 
relaxation of moral law. 1 

Jlpollos. — But you admit that God allows man to commit sin? You have 
granted this. 

Jlquila. — I have. God permits sin when he does not prevent its commission, 
which he might do. He allows men to exercise their liberty and actually per- 
petrate the designs of their wicked hearts. I will go farther and say, that Deity 
not only allows men the free use of their faculties, and his permission is not an 
idle contemplation of sin, it is the preservation of those faculties granted to man, 
without an interposition of power to prevent their improper exercise or use. This 
is not all, Apollos. When men by voluntary acts have become habitual sinners, 
God does sometimes suffer to be laid before them those occasions of sin, by which 
they are hardened therein, and this also is involved in this permission. True this 
last is to be understood of those offenders whose continued and enormous iniquities 
have incurred the divine displeasure to such a degree, that as an act of justice 
they are delivered up to judicial blindness to 'believe a lie that they may be 
damned.' 

Jlpollos. — Does not God also sometimes permit these opportunities of sinning, 
to manifest the frailty, sometimes the insincerity of men, and often as a trial of 
the faith of the christian. 

Aqvila. — He does. But remember by this permission of opportunities of sin- 
ning to men, whether pious or otherwise, God does not tempt any man. St. 
James says, God is not tempted of evil, neither temptelh he any man. But 
'every man is tempted when he is drawn away of his oicn lusts and enticed.' 
•Then when lust hath conceived it bringeth forth sin, and sin when it is finished 
bringeth forth death.' 

Jjiollos. — I see then that before sin is committed, you allow that Deity simply 
grants to man, as an agent, the permission to exercise powers with which he is 
endued, if he chooses so to do, in violating his law, whose promises and threaten- 
ing are dehortations against the act, and whose -race is ready to strengthen his 
resistance. 

Jlquila. — This is about the amount of the permission granted to man before Bin 

is committed. 

^polios. — But opinions have existed and have been advanced concerning God's 
efficacious providence, with respect to sin, that attribute to him a government, 

' Doctor Clarko proves my exposition most certainly correct, by a masterly criticism on the 
passage. 



124 THEOLOGICAL COLLOQUIES. 

besides the operations you have set forth, by which man's will is so disposed as 
necessarily to will sin. 

Jlquila. — But I have proved that to admit this is to make God the author of 
sin, it is to destroy the freedom of the will, and consequently to sap the foundation 
of a judgment to come, and overturn the doctrine of rewards and punishments, as 
without liberty in the will there can be neither virtue nor vice, nor indeed any 
guilt for sin. 1 

Apollos. — But I have heard such say, that God does allow of sin by an 'ap- 
pointing permission.' 

Jlquila. — Permission here is only used to avoid the odium of necessary trans- 
gression, or of an active predetermining permission of which sin is the necessary 
consequence. This, on the part of the Deity, is not the preventing but the 
positively willing the act. And pray what difference is there between such a 
permission and a direct appointment? Do they not both make sin necessary and 
God its author V 

Apollos. — But it is said, 'that sin is not the product of God's permission, but 
consequent thereto. The refusal of grace, with regard to God, is a bare negation, 
it violates no obligation. But sin in man is a failure of duty.' 3 

Aquila. — But if God imposes a duty and refuses to grant the grace necessary to 
discharge it, then man must necessarily neglect it, and thus commit a sin; and 
although he may not be the efficient cause, yet as some say he is the deficient 
cause, that is he refuses what man lacks to render him competent to a duty that 
he has enjoined. The result is the same. 

Jlpollos. — But God is not obliged to man, and may or may not grant him grace 
as he thinks fit. 

Jlquila. — 1. I admit that God is not obliged to man, but he certainly is obliged 
to the justice and equity of his own nature. And when he requires obedience, 
under the penalty of an eternal punishment, to a law which man cannot obey 
without grace, he is bound, on every principle of justice, to grant that grace 
necessary for its performance. And, 2. Whether there be obligation on him or 
not, that is whether or not bound by law to do so, it does not change the law of 
causality. He will still be the author of sin. 3. Moreover, although not to do 
good be an imperfection in man, yet he could never be guilty for his failure, since 
a defect in ability rendered it impossible. 4 

Apollos. — Brother, it is said and it seems feasible, c that men for their sins, 
deserve to be abandoned of God. 

Aquila. — Well, admit it. 1. Take Adam. Before his first transgression, he 
did not deserve to be abandoned of God, and yet he fell. According to your 
arguments, his fall is attributable either to the withdrawal or non-continuance of 
divine grace. But, 2. God enters into a new covenant and promises not to re- 
member the first transgression, for Christ's sake ; and although we suppose that 
men did deserve this desertion, yet it will follow that it would be the cause of 
all future sin. Now the fact is, that Christ is offered as a restorer from the fall, 
and what man lost in Adam, may be more than regained in him. 

Jlpollos. — Then we are all placed in a state of moral accountability, as capable 
of those actions that are voluntary and unconstrained. 

Aquila. — There is no permission from God for sin, that renders it in any way 
necessary, or that imposes the necessity of transgression. Divine permission not 
only allows a free will to man, but the free use of it. For there can be no liberty 
in the will, when it is constrained to the performance of any act. To make a 
man, therefore, truly the cause of sin, and justly punishable, it is necessary that 
Deity should by no act render sin inevitable, or impossible to be avoided. More- 

1 Whitby and Fletcher. 2 Ibid. 3 Calvin. 4 Whitby and Limborch. 



DEITY AND HIS WORKS. 125 

over, there is no dependence on God, that can be admitted, which renders sin 
unavoidable and necessary. 

Apollos. — But are not all positive things, of God; and sin is certainly a positive 
thing, and must therefore be of him. 

Aquila. — That is, God, in plain English, is its author. Let us examine this. 
It is true, that all positive things are of God. This is true of all substances, and 
it is also true, of all good actions; for these also are attributed to him as their 
author : and they are only attributed, so far as he grants ability for their perfor- 
mance : he excites and exhorts thereto, but does not force the will of man ; for 
he may resist the divine impulse, and refuse to do the will of God. No antece- 
dent decree, therefore, brought these actions into a state of positive existence ; 
they are determined on in the will of an agent, who uses as such the grace 
granted for their accomplishment. Sin, at least of commission, is also a positive 
act; it originates also in the will of man, or rather its action; it is rebellion 
against the command of God, — and this is a good exposition of it. But God 
cannot forbid it, and yet be its author; and although admitted to be a positive act, 
if it originated in God, as its author, it would imply not only an imperfection, 
but a contradiction in the Divine nature, which we have already disproved. 1 

Jlpollos. — I plainly see, my dear friend — that although these men profess to 
differ in regard to an expression of opinion on the divine permission, yet they 
make sin necessary, — referring it to some action of God, to an actual pre-deter- 
mining and efficacious permission, to the withholding of divine grace, or the 
creation of a certain order of secondary causes, rendering sin absolutely neces- 
sary and inevitable. Now, according to these various opinions, men quote and 
apply the word of the Lord for the establishment of an efficacious action of God, 
through which sin exists and is committed. I w r ill propose these, and procure 
on them your opinions and expositions. In the first, place, they offer texts 
wherein the efficiency of sin seems to be attributed to God; see Prov. 'The 
Lord hath made all things, even the wicked for the day of evil.' 'Thou Lord, 
hast wrought all our works in us.' 'God worketh all things after the counsel of 
his own will.' In 2d Samuel, is foretold the incest that Absalom should commit 
with his father's concubines, which we read was fulfilled. David likewise attri- 
butes Shemei's cursing him to God, f the Lord hath said, curse David ; who shall 
then say, wherefore hast thou done so?' And again, 'the anger of the Lord was 
kindled against Israel, and he moved David against them to say, go, number 
Israel and Judali.' God is said to 'send forth a lying spirit,' to be in the mouth 
of Ahab's prophets, to persuade him to go up to Ramoth Gilead to battle, with a 
promise of success, though they deceived him, and he miscarried in that 
enterprise. 

,lij,i\la. — And pray, brother — what can be inferred from these places? Cer- 
tainly not that ( iod was the author, or efficient cause, of sin. This, no man dare 
Another, and a more consistent construction, must therefore ho placed 
thereon. And I will venture, if you take them up and consider them, in con- 
nection with the rout. 'xi. on analyzing them, you will find that the efficiency of 
sin is not therein ascribed to God, Let us consider them. Two haw been 
already explained : we take up the third. Now that all things do not mean sins, 
appears, I. Because God must he made then, the author, of not only all good 
things, but also all evil, and indeed those the most flagitious and vile 2, Be 

cau-e God is said to have made all things for himself, for his own glory ; but the 

procuring of sin is not for the glory of God, hut rather a reproach, especially if 
he be its author, 3. The original of the word *>Vi POL, made, evidently moans a 

1 Mr. Fletcher's checks on all th< , and Dr, \. Clarke's exposition of the Mine. 

17 



126 THEOLOGICAL COLLOQUIES. 

thing done with affection and delight; 1 and this would be irreconcilable with the 
succeeding verses. "Every one that is proud in heart, is an abomination to the 
Lord.,' The word f all things,' then, must be restrained to such only, as can be 
the effects of the divine operation; and this can never be made to include sin, 
and thus imply a contradiction in the divine nature. 

Apollos. — Well, take 2d Samuel, xxiv. 1. Does not this say so 1 

Aquila. — It does not ; for it is not said in the original that God moved David. 
An impersonal verb is used, and in a marginal note in our common English 
Bible, instead of he, we read Satan moved David against them; and this is 
expressly affirmed in the text, 1st Chron. xxi. 1. It is apparent that the anger 
of the Lord was kindled against Israel : David, either by his own ambition, or by 
the excitement of the devil, was moved to number the people. This act pro- 
voked the Lord to such a degree, that his anger, already kindled against this 
ungodly nation, bursted into a flame. 

Apollos. — But do not these words, '1 will raise up evil against thee out of thine 
own house, and I will take thy wives before thine eyes,' &c. fully establish this 
efficacious action of Deity in sin — though I admit the others quoted, evidently do 
not. 

Aquila.— We have admitted, that God permits a snare to be laid before man, 
but he cannot be entrapped by constraint. When the temptation is presented, 
the wickedness of the heart is too often apparent. Now, see this case : God fore- 
told to David that he would give his wives to his neighbour, &c. In his flight, 
they fell into the hands of Absalom, who forthwith committed incest with them. 
This delivery was by divine permission; but the commission of this diabo- 
lical act was the effect of his own dark and wicked purpose. So of Shemei's 
cursing David. God permitted, that in the flight of David, an opportunity of 
resentment should be offered that wicked man Shemei. Long had it rankled in 
his bosom ; the devil presents his temptation for it to burst forth now ; God 
permitted him to do so ; Shemei volunteers in the act, and curses David ; and 
moreover, he could not have done it before. David was in power : now he is 
stripped of his regal authority ; and he (i. e. David) seeing his own conditioa, as 
an honest man humbles himself before the Lord, and ascribes his afflictions to 
the divine Providence, which had directed these events at least for his spiritual 
benefit. God, says he, (in effect) permits this wicked man to volunteer in my 
punishment, and he is using him as an instrument for my cure ; therefore let 
him alone. 

Jlpollos. — Take now, 1st Kings, xxii. 22; where, it seems, an evil spirit was 
sent forth by God 3 to place a lie in the mouths of all Ahab's prophets. 

Aquila. — This was most certainly, a bare permission ; it included no necessity 
of sinning, and it might have been easily resisted. For, 1 . The action to which 
God permitted Ahab to be excited, was certainly no sin. It was only the going 
up to battle, to recover from the king of Syria, Ramoth Gilead, a place which 
belonged to the kingdom of Israel, and contrary to an existing treaty, was retained 
by that king. But, 2. There was no irresistible force, in the means used, to 
excite to war. There was only what some call f a moral prevalency of persua- 
sion;' in other words, there were the false predictions which Ahab's prophets 
presented ; but God opposed to it the prediction of Micaiah, which ought to 
have prevailed a hundred fold with Ahab, who had been taught the knowledge 
of the true God from his childhood. It was with him, in the action of his free 
will, to decide the matter, and he did so to his hurt. 

Apollos. — I will now adduce those passages, where God is said to blind and 
harden men. As to the former, take this, 'Go and tell this people, hear ye 

1 Parkhurst, Doctor Clarke, and Sam. Pike on this word. 



DEITY AND HIS WORKS. 127 

indeed, but understand not; and see ye indeed, but perceive not: make the heart 
of this people fat, and their ears heavy, and shut their eyes ; lest they see with 
their eyes, and hear with their ears, and understand with their heart, and convert 
and be healed.' As to the hardening men, God says expressly, 'I will harden 
Pharoah's heart.' So it is said by Isaiah, that 'the Lord hardened the Israelites' 
hearts in their error.' He is said to 'give men over to a reprobate mind,' to f give 
them up to a strong delusion to believe a lie.' Is not here the efficacy of Deity ? 

Jlquila. — Without entering into a detailed exposition of these texts, I offer this 
general solution of every difficulty in them. 1. All these and such places in 
Scripture, have respect to sinful men, who by a long course of impenitence, 
deserved the divine wrath, and also to those penal laws bearing directly on all 
such cases; and no inference can be therefore adduced, concerning the providence 
of God, with respect to sin in general. 1 But, 2. When blinding, hardening, and 
such like passages, are named, they do not imply any real pre-determining 
efficiency of blindness, but a penal act exercised by a just judge for the offences 
committed by such. This is evident, from the fact, of the action not only being 
•ascribed to God, but likewise to the instrument of accomplishing it. Nothing 
else, therefore, is attributed to God, but a penal act, involving judicial blindness, 
or hardness of heart — taken hold of by the offender, and turned into an occasion 
of sinning. Now, brother — who questions but that God may do this justly, as a 
punishment for past sins, without being a partaker in, or an efficient cause of 
sin. 

Apollos. — While I am constrained to yield the fact, that this solution has reason 
and justice on its side, I am however thrown on those texts, wherein God is said 
to decree some things, that seem to involve the necessity of sinning. The first 
of these is, where God is said to have sent Joseph into Egypt to 'provide food for 
his brethren' and their families, in time of famine. Now, is it not inferrible, that 
the sale by Joseph's brethren, and his departure into Egypt, were by divine 
appointment, to preserve Jacob's posterity in the earth, as Joseph said himself, 
'It was not you that sent me hither, but God.' 

Jlquila. — That which is here attributed to God, is evidently the disposing 
things, by his providence, in such a way, that what they intended for his 
destruction, eventuated in his advancement, and the preservation of his father's 
family. There is an evident difference between selling Joseph, and this advance- 
ment; the first was the sin of his brothers; in this, God had no hand; but as it 
regarded the latter, he effected it by means the least expected ; and, Apollos, 
it is said 'they hearkened not unto the voice of their father, because the Lord 
would slay them.' ^ ka, the Hebrew particle here translated because, every scholar 
knows, means {here/ore, • this solves the whole difficulty. 'They did not hearken 
to tlw voice of their father, therefore the Lord was determined to slay them." 

JJ polios — I am astonished that I did not see this. But take Acts, where, in 
their prayer to God, the apostles say, 'Of a truth, against thy holy child Jesus, 
whom thou hasi. anointed, both Herod and Pontius Pilate, with the Gentiles and 
ihe people of Israel, were gathered together, lor to do whatsoever thy hand and 
thy counsel determined before to be done ' 

Aqmla.—My dear brother-— 1 mosl surely think, 1. That this place does not 
treat of the death of Christ, and the wicked counsel of Pilot, Herod and the 
Jews, ; ,s to the killing of him, as if all these things were predestinated by the 
divine decree. Our Lord was evidently crucified long before this. It certainly 

treats only of that which happened al that time to the apostles, and the christian 
church; who being the disciples of Jesus, whatever attempts weiv made upon 
ftwrn, might be reasonably said to be made against Christ as their head, luit, 

1 Whitby, and Fletcher. Limborch. 



128 THEOLOGICAL COLLOQ.UIES. 

2. It is not said that God decreed that Herod, Pilate, &c. should do what they 
did; but at most, that they did what God had decreed to be done. However, 3. 
With a small transposition of words, very common in the Holy Writings, this 
text may be so read as to present quite a different meaning from that commonly 
attributed to it; and in sincerity, brother — I must say, I believe it the true and real 
meaning. It is this: 'Both Herod and Pontius Pilate, with the Gentiles and the 
people of Israel, were gathered together, against the holy child Jesus, whom 
thou hast anointed to do what thy hand and thy counsel determined before to be 
done.' If thfs reading of the passage be allowed, all is plain. God the Father 
anointed his Son to do what he had before determined to be done, viz : that an 
offering should be made for sin. Herod, Pontius Pilate, the Gentiles, and Jews, 
volunteered to immolate that Sacrifice; and so did Judas volunteer to betray him 
into their hands : these acts were theirs. Indeed, my brother — if you were to 
try all night, you could not find a passage where such an action can be, or is 
imputed to God, from which sin is a necessary consequence. 

Jlpollos. — I am now fully convinced, that the efficiency of sin must never be 
ascribed to God. The accordance between sound reason, God's word, and his 
perfections, leave me on a rock, in regard to the doctrine of Providence, and the 
agency of man. I want, however, a concise explanation of the providence of 
God with respect to sin, at and after its commission. 

Jlquila. — From what I have already said, I think we may explain this with 
little difficulty. It appears to me, that the acts of divine Providence with regard 
to sin at its commission, are two, direction and determination. The first of these, 
is that act of the divine providence, whereby God disposes sinners, contrary to 
their intention, to do what they never intended to do. This is done by directing 
their actions to some other object or end, than they designed. There are some 
very striking instances of this in the Scriptures. You recollect, the king of 
Assyria was uncertain whether he would fall on the Ammonites or the Jews, at 
last was directed to turn his arms on the Jews ; this proves at once, direction to 
some object. Nov/, as it regards direction to an end, remember the case men- 
tioned awhile ago, of Joseph. His brethren thought to prevent his advancement, 
by making him a slave, but God directed his bondage to that very end. Thus 
with Herod, he murdered all the infants under two years, with an intention to 
slay the child Jesus. Pie never intended to. render thereby the birth of the 
Saviour notorious, but God directed it to this end. So many tyrants and indi- 
viduals have raised their persecutions against the church of God, but he has ever 
thwarted their designs, and the very blood of the martyrs has been the seed of 
the church. The trial of their faith, and their patience in suffering, are examples 
for our piety, and tend towards the destruction of infidelity. 

Apollos. — But what do you mean by the determination of divine Providence, 
with respect to sin, at its commission ? 

Aquila. — It is that act whereby God does in some measure, set bounds to his 
permission, so that sinners may not execute all they intend to do : God restrains 
them in certain limits, so that they cannot go beyond them, or immerse them- 
selves in sin longer or deeper, than he is pleased to permit. Of this we have a 
striking instance in the conduct of that old sinner, the devil. So far, and no 
farther, was he permitted to tempt and try Job, that perfect and upright man: 
1. His estate, and children, not his body. 2. His body, not his life; beyond the 
limits permitted, he dare not go. But God determined it to a most glorious end : 
Perhaps the spiritual cure of Job's friends, and a prosperity for the good man 
beyond what he had ever enjoyed, as well as everlasting gain. 

Jlpollos. — I begin now to see, that the acts of divine Providence, after the com- 
mission of sin, musl of course be various. 



DEITY AND HIS WORKS. 129 

Aquila. — They are so. For, 1. There is, as I before stated, the directing it to 
an end not intended : as in the case of Joseph, twice named in this conversation, 
who was sent to preserve his father's family. Thus also, the incests of Absalom ; 
to punish the adultery of his father, Absalom volunteered., and Piovidence per- 
mitted, directing it to an end to him unexpected. Thus also, the crucifixion of 
Christ; the end intended by the Jews, was the destruction of him and his dis- 
ciples, but God directed his death for the life of the world, and the redemption of 
man. 2. Another act of divine Providence, after the commission of sin, is that 
of punishing it. This is by a punishment temporal, or eternal, according to its 
demerit, and as he sees just and right. But another, and a glorious act, is, that 
after sin is committed, of pardoning it, and remitting its guilt. This God does 
graciously, not inflicting punishment on a poor penitent sinner, when he comes as 
a beggar for mercy, through faith in our Lord Jesus Christ, whom God for 
Christ's sake, ultimately rewards, as though he had never sinned. 

Apollos. — From the view you have given us of this interesting subject, I 
perceive that the methods of divine Providence, must also be various. 

Aquila. — They are, my friend, — I have already touched on them. They 
respect the quantity of its objects, and their quality. With respect to the quan- 
tity of its objects, its methods are various. 1. Divine Providence varies according 
to the worth of things, — thus, God takes more care of men than beasts. 2. It 
also varies as to the degree of light imparted to man, in virtue of his free will. 
He reveals himself to some, by creation and providence only; to others he is 
pleased to make a gracious display of mercy, and a declaration of his will by 
Jesus Christ. 3. God has a greater love for actions morally good, than for 
persons, — actions are not grateful for the person's sake, but the person for the 
sake of his actions. 4. So also, God has a greater kindness for the pious, than 
the impious; hence he hears and answers the prayers of his children, but the 
impenitent, obstinate sinner, is an abomination ; and hence the righteous possess 
larger gifts, and more grace. Lastly, God is more averse to the man who sins 
against the light of Scripture, and the convictions of conscience, than that man 
who falls, through ignorance, or infirmity. 

Apollos.— -And do these methods vary also, in regard to quality? 

Aquila.— They do. 1 . For producing, preventing, or directing of some objects, 
God is pleased sometimes, to make use of his omnipotency ; and sometimes he 
applies such assistance, as is agreeable to things, and suited to our nature. 2. It 
differs with respect to the difference of time ; thus it was different under the law, 
from what it was under the gospel dispensation. 3. The divine providence is 
either immediate, whereby God acts in the government of the world, without 
intervening instruments: or mediate, when, in any of his operations, he makes 
use of second causes, as instruments of action.. But, lastly, the provider,. 
God is either ordinary, as when the Deity governs all things according to their 
aatures, and the powers granted at their creation ; or extraordinary, when he does 
not observe that order, but to punish sin - : or when he works a miracle 

which is above the power of nature. 

Apoilos. — From what we have heard this evening, brother, — ii is so plain to 
my mind that all created beings, are under the government of the i 
providence of God; and nothing happens fortuitously, or by chance, but by the 
efficiency, permission, or directum of God, who inspects and knows all things, in 
order to render n, every man according t.» his works, and to make all things 
subservient io Ins -lory, whether he dc ermits evil to be done- 

whether he rewards the godly, or punishes the ungodly. 

I am confident thai you must be weary, and yet 1 1 iuel trouble you still further 
Before you leave this subject altogeth r, 1 must present the objections «( some to 
Providence: f know they are erroneous, but I desire the means of refuting those 



130 THEOLOGICAL COLLOQUIES, 

errors. 1. It is said that good men are often afflicted in this world. 2. That the 
wicked are often successful and prosperous. And lastly,, that the innocent are 
often involved with the guilty. Some think that these argue, that God's provi- 
dence is not concerned about human affairs. 

Jlquila. — My reply to these objections, shall be first general, and then par- 
ticular. As a general answer, I say first, we are not infallible judges of true 
piety. A man may appear good to us, but God may see great impiety in his 
heart : he only, knows it. 2. Many evils which happen to the pious, are only 
physical evils, which affect the body, not the mind ; and are therefore not real 
evils, since their contraries are not real benefits, but often prove a snare, and an 
occasion of ruin. 

Jlpollos. — These are certainly true; but your particular answer to each 
objection. 

Jlquila. — With what has been premised, I say, 1. That the misfortunes, as 
they are called, which befal the good man, happen by the wise counsel of God. 
They are not real evils ; as they are designed, and tend often to his progression in 
the divine life — especially as they try his faith and patience, prove his virtues, 
and render them more conspicuous. Add to this, that f our light afflictions 
(chastisements) which are but for a moment, work for us a far more exceeding 
and eternal weight of glory ;' and that they are not to be compared to the glory 
that shall be hereafter revealed in them. 2. But what the wicked call good 
things that fall to them in this life, are not really such; they are no farther marks 
of the divine favour, than as they lead men to repentance. Indeed it often 
happens, that temporal good hardens in impiety ; and after all their enjoyments 
here, they are doomed to a punishment that is eternal ; which most certainly 
justifies the ways of Providence. 

Apollos. — But, my last objection, you have not yet touched. The innocent 
suffer with the guilty. 

Jlquila. — You must bear in mind, two things, in order to understand our 
answer to your objection. 1. Death and punishment, are two different things. 
To kill, or to cause to die, is an act of sovereignty, exercised by Deity, in whose 
hands are lodged the issues of life and death; but punishment is an act of divine 
justice, being always proportionate to the degree of guilt. But, 2. There is a 
difference between a man's being punished for the sin of another, in which he 
had no hand, and his being punished as an innocent being. Now, I assert, and 
have elsewhere proved, that God never punishes the innocent. I admit that they 
may be cut off with the wicked, but this is no evidence of divine displeasure 
against the guiltless ; it is rather an aggravation of the punishment of the wicked. 
In all the instances mentioned in Scripture, this is apparent. And we are con- 
strained to say, ' righteous art thou, oh Lord, and just are thy judgments !' But 
again ; Deity is so far from punishing the innocent on account of the guilty, that 
he has been ready to spare the vilest offenders, for the sake of the righteous : as 
in the case of Sodom and Gomorrah, where ten would have saved those cities. 
So also, when God has determined to cut off the wicked, he sometimes delivered 
the righteous, either by admonishing them as the Jews, by Jeremiah, or by 
directing them to the means of escape, as he did Noah. Sometimes he sent an 
angel to save them, and thus showed his providential care, as he did Lot. Some- 
times he granted them favour in the sight of their enemies, — as in the case of 
Jeremiah. But in the last place, God often deprives the righteous of life, and 
inflicts what I am willing to admit, is a physical evil, in order to remove them 
from a general calamity, and the sorrows of the world, that they may rest in 
peace in the bosom of God, and in an eternity of delight; and a less evil may 
well be endured on the authority of a wise and good Sovereign, when it introduces 
to a state of everlasting life. Now read, Hhe righteous are taken from the evil to 



DEITY AND HIS WORKS. 131 

come.' See the case of Jeroboam's son, and that of king Josiah, both of which, 
I think, are in point. 1 

Jlpollos. — I am truly glad I mentioned those objections ; they have opened the 
way, unexpectedly, for a most pleasing application of the doctrine of providence. 
I ask my heart — and does the Lord thus care for me ? Oh! what cheering truths 
these are. 

Priscilla. — I have had my mind deeply impressed during this discussion, with 
that remark of the Saviour, when setting forth the doctrine of providence, 'And 
shall he not much more care for you, oh ye of little faith V 

Aquila. — We are now done with the second subject selected for your conside- 
ration, God and his works, which are his decrees, creation and providence. Our 
next shall be, redemption by Christ. Good night. 

1 Henry and Limborch. 



REDEMPTION. 



COLLOaUY I. 

THE NATURE OF REDEMPTION — THE MISERY OP MAN, ITS OCCASION — THE ORIGIN AND EXTENT 
OF THAT MISERY, AS SET FORTH IN THE SACRED WRITINGS. 

Aquila. — We commence this evening, the third subject, to which, brother 
Apollos — I promised to call your attention. It is not, properly, distinct from 
divine providence, but has been called a dispensation thereof, according to which, 
Deity in these last times, governs the world. 

Apollos. — Why then should it not have been considered during our discussion 
of providence? 

Aquila. — For the plain reason, that it is a subject too ample. We are to treat 
of the christian religion, and redemption is that extraordinary work of Providence, 
on which it is based. In this dispensation, God has laid upon man greater obli- 
gations to love and serve him, than were ever imposed by the acts of creation 
and providence, from which I would not derogate. 

Apollos. — But tell me, what is redemption ? I want to understand this inte- 
resting subject fully. 

Jlquila. — It is that work of divine grace, whereby God, taking compassion on 
men as subjects of wrath and death, by reason of sin, sent his Son, our Lord 
Jesus Christ,- to be their Redeemer, and by his death and blood, to reconcile them 
to his Father, govern them by his word, as with a spiritual sceptre ; and by his 
almighty power, bring them to everlasting iife. Its excellency must be apparent, 
from several things. That God foreordained it before the foundation of the 
world, 'according to his own purpose and grace, which was given us in Christ 
Jesus before the world began ;' 'who verily was foreordained before the foun- 
dation of the world, but was manifested in these last times for you.' It also 
appears that he foretold it at various times. At first, it was obscurely, and then 
more clearly revealed; for the whole economy of God under the Old Testament, 
shadowed it out to us. Another remarkable circumstance respecting Christ's 
redemption, is, that the predictions of him are extremely particular, pointing out 
the most minute circumstances of his advent, the family from which he should 
descend, according to the flesh ; the time, the place, the birth ; his life, and the 
manner of his death. 

Apollos. — The types and shadows, prefigure, and set forth Christ; do they not? 

Aquila. — They do. All these represent him, and cannot be forced to a^ree to 
any other than their great antitype, the Lord Jesus, the Saviour of the world, in 
whom alone they were all fulfilled. For when the fulness of time was come- 
that is, when the prophecies and types were all ready to be fulfilled, 'God sent 
forth his Son, made of a woman, made under the law, to redeem them that were 
under the law, that we might receive the adoption of sons. 



REDEMPTION. 133 

folios. — I am fully convinced of those truths ; but when I asked an expla- 
nation of redemption,, it was my wish to elicit an exposition of the subject, in all 
its bearings. I wanted the occasion of it, the impulsive or moving cause to it, 
the Redeemer, by whose offering it is effected ; and the work itself. 

Jlquila. — Well then, let this be our arrangement : and in the several conver- 
sations on this interesting subject, let us keep in mind this plan ; and consider 
them just as you have named them ; beginning first, with the occasion of man's 
redemption. And what, my dear friend — do you think, was its occasion? What 
caused the Lord of life and glory, to descend to earth and die for us ? 

Jlpollos. — Dear brother — I ought to have known this myself: It was man's 
extreme misery. He was ruined and undone. 

Jlquila. — Yes; this was the reason why the Son of God, undertook so great a 
work: man's misery is the occasion. Now, T propose to consider this, his lost 
estate ; and we will converse of the nature and extent thereof. 

Jlpollos. — Give us the nature, first. 

Jlquila. — This is two-fold, consisting of sin, and death. In considering this, 
you must recollect, th it the woes of Adam, appertain also to his posterity, 
for he entailed them all, on those descended from his loins. He, then, and 
all his, were fallen from a state of primeval purity and innocency, into a 
'condition in which there was the constant propensity to sin, a continual sub- 
jection to its bondage, a slavery to the devil, — in which man acquires a habit of 
transgression, and becomes so matured therein, being dyed, as it were, in the very 
wool, that from it he could not by any means emancipate himself. 'Can the 
Ethiopian change his skin, or the leopard his spots ? then may ye also do good 
that are accustomed to evil.' By the fall, the image of God, which consisted in 
'righteousness and true holiness,' was effaced in man. The foul stain of sin, 
polluted his soul, and debilitated all its faculties. The understanding was dar- 
kened, his will corrupted, his affections depraved, and the whole man subjugated 
by the devil. 

. I polios. — What greater misery could there be? 

Jlquila. — This will be still more apparent, if you will observe man a slave to 
his sins, and to all those corrupt and debasing tempers that predominate in, 
debilitate and overwhelm the powers of the human soul, leading man forth a 
slave, a condemned malefactor, dragging along his chains of guilt and shame, of 
horror and despair. But his misery does not stop here : he is doomed on account 
of sin, to the fatal necessity of dying; and if he dies impenitent, he is condemned 
to an eternal separation from God, and will be cast into hell fire, prepared for 
the devil and his angels. 

Jlpollos. — How great! how unspeakably great! is this misery? 

. h/iiila. — Look, for one moment, at the extent of it. The Scripture tells us, 
that this disease pervades the whole human family; it is universal — it extends to 
all mankind. Both Jews ami Gentiles have been involved in it; and all the 
world is guilty before God. The most holy thai have ever lived among men, 
have thus laboured under the depravity, the guilt, the dominion, the slavery of 
sin, and have been ubject to its penalties, and i to its conseque] 

And although Christ has died for man. ami infants are in a state of initial sal 
i through him — yet with all the care of pious parents, and all the authority 
id* christian discipline, — however innocently educated, their first acts, as well u 
subsequent ones, when ihe mind is more matured, and reasoo and the dictates of 
God's word, are brought to hear on them, prove, that tie . ad is sick, and 

the heart is faint, — that all the man is corrupt and unclean. 

Lastly ; ail arc subject to death, — under the power ot which, tiny must dwell 
forever, unless delivered from it by Christ. Apply it to Adam: he was separated 
from the divine favour, doomed to a temporal death ; and as there is an eternal 
18 



134 THEOLOGICAL COLLOQUIES. 

distance between sin and holiness, he must in hell have been separated forever 
from God, without the redemption of Christ. Had he died, all would have died 
in him ; and all who are guilty of voluntary sin, dying without the application of 
the atonement, must likewise perish forever on the same principle. Although 
we cannot believe that God could punish with hell torments, an intelligence 
incapable of voluntary offence, yet we can see plainly how infants must remain 
forever under the power of death, though not in torment, but for redemption in 
Christ. To this death they are subject, as derived from their first parent Adam ; 
and all are under sentence of death — all depraved, guilty, and condemned. 

Jlpollos. — This then, is an outline of the condition of man considered before 
the promise was given, 'the seed of the woman shall bruise the serpent's head.' 

Jlquila. — My dear friend — their state was then at least as bad as it is now. 
Now the promise has not only been given, but has been fulfilled, — Christ has 
died. Grace, from the giving of the Promise till now, has poured its operations 
on the human heart ; and yet, brother — (for all I have said, applies to the world 
as it now is,) the world is clean gone away from God. All by nature are in 
unbelief — all in sin, all lost, and all condemned forever, without Christ and the 
direct influence of this grace, as the result of his death. 

JLpollos. — All my observations, evince the truth of your arguments, for man's 
misery. But my mind, you know, cannot be satisfied without understanding the 
true source, or origin of this misery. 

Aquila. — I have long since proved, that it was not to be found in any one of 
God's works, as his decrees, or providence ; and that Satan was incompetent to 
force man from his position, as a child of God, and the favourite of heaven. 
The origin then, of this misery, is not in God, nor in the constraining power, if 
I may so speak, of the devil. It is to be found nearer home, my friend. 

Jlpollos.- — I understand you, in man's own act. 

Jlquila. — -Yes ; the origin of this two-fold misery of man — a state of sin, guilt, 
suffering and death, here, and of eternal separation from God, and hell torments 
hereafter, is to be found in the acts of his own free will, whereby he casts himself 
wilfully, into misery and death. 

Apollos. — But I wish to understand, how it came into this world, and how this 
moral disease is propagated, as you say, and as I believe, even to all the human 
race. 

Jlquila. — I will then show first, how it entered the world ; this will be an 
illustration of the fact, that it was introduced by an act of man's free will, or 
moral agency. 

1. You recollect, when man was first created, God prescribed to him a 
positive law, viz : Not to eat of the tree of the knowledge of good and evil. The 
Scripture assigns no reason for this prohibition. One thing is certain: this 
command, or law, was imperative ; and whether designed, simply as a trial of 
Adam's obedience or not, the event has proved that an infringement of it, carried 
in its train tremendous consequences. 

2. The equity of this precept, is manifest from the facts, that God gave man 
the use of all the trees of the garden, except this one. So that he could not be 
charged with envying man's happiness, as the devil suggested to our first 
parents. The equity of the divine Being, is still more apparent, in that he 
backed this precept by a threatening, — In the day thou eatest thereof, thou shalt 
surely die.' 

Jlpollos. — What do you think was implied in this threatening, and what did 
God understand by this death ? 

Jlquila. — Many disputes have arisen on this subject ; but I confess to you, I 
never could see the necessity for them. I think that the result or event of Adam's 



REDEMPTION. 135 

offence sets forth, amply, what was implied in the threatening; and this is 
apparent from the fact, that a God of justice would inflict no greater punishment 
than was embraced or implied in that threatening. Look then to the result of 
this offence, — you have had it in man's misery; to compress the whole of what 
we then said, into as small a compass as possible, let me say, 1. God's favour, is 
the life of an immortal soul; when man sinned, the Deity withdrew his favour; 
he fell under the divine displeasure, and was cut off from communion with God. 
A spiritual death, or an incapacity to do good, naturally ensued ; and this was 
■ the first consequence of sin, and must have been therefore, implied in the 
threatening as already argued. Hence the Scripture represents man as dead, spiri- 
tually dead; dead in trespasses and sins, — i. e. 'without God,' out of the divine 
favour, while in sin, and the wages of sin is death ; and I see how, in this sense, 
man might die, the day, yea the moment he sinned. When he violated the com- 
mand, he was deprived of his primeval holiness; he was separated from that 
communion with God, and that spiritual life which was imparted from the Deity, 
while man continued in the divine favour, on the loss of which, a total moral de- 
pravation of his soul was the result; and he fell into a state of guilt, condemnation 
and death : spiritual death. 1 2. But a second consequence was, a necessary death, 
as it has been called, or a separation of the soul from the body. I do not understand 
the original, as importing that man should expire certainly, on the day in which his 
offence was committed; a correct translation is, 'dying, thou shalt die;' 2 by which 
I understand, that from the day in which the offence was committed, Adam and 
his fair partner, should be 'dying,' tending towards death, until the soul and body 
should be separated : and here again, the event shows the correctness of this 
exposition. Adam lived hundreds of years, was tending constantly to death, and 
at last died. If the threatening imported an immediate execution of the penalty, 
then we can only admit, that it was suspended for a while, by the merit involved 
in the subsequent promise, 'the seed of the woman shall bruise the serpent's 
head.' 3. The last thing involved in the threatening is, death eternal — or the 
casting soul and body into hell fire forever. Now it is admitted that Adam 
sinned: sin is eternally opposed to the nature of God, and the law of holiness. 
Then, as there is an eternal separation between sin and holiness, or as these 
extremes can never by any power, be united ; it will follow that the result of 
Adam's offence, unless it was subsequently pardoned through faith in Christ, 
must of necessity have been eternal damnation ; this offence on his part, being 
voluntary and avoidable. Scripture and fact, show, that all these things were 
involved in the threatening. 

Jlnollos. — I am truly glad that my questions have led to such an elaborate 
exposition of this passage ; and the evidence adduced from the result, to fix the 
meaning of the penalty, is to me, I assure you, conclusive. When you repre- 
sented the precept, as enacted on a threatening of death, it occurred to my mind 
to ask you, if it was likewise enacted, on a promise of an everlasting and 
heavenly life. 

Aquiia. — I believe, if Adam never had sinned, ho never would have died; for 
'death is the wages of Bio ;' 'by sin, death entered into the world-' It is more- 
over possible, that after a sufficient trial, God might have translated Adam to a 
place pf more intimate communion, — though the one he occupied was certainly 
exalted ; and bad he done this, it would have been merely an act of free grace. 
However, in the history, it is plain that be made no such promise to man,— there 
is no mention made of it in the Scripture ; we only read of the threatening. 

Jlpollos. — Many have strenuously plead for a promise, involving 'eternal life in 
the first law.' Some say, this is tacitly given, on the condition of innoccnev ; 

1 Watgon. » Dr. Clarke, in loco. 



136 THEOLOGICAL COLLOQUIES. 

others say, that because no mention is made of it in Scripture, it does not follow 
that it was not given. Some say that Christ came to restore what was lost in 
Adam; some plead the translation of Enoch and Elijah ; and lastly, many think 
that from the promises of eternal life, so often made in Scripture to the fulfilling 
of the law, that therefore it is said, 'the commandment is ordained to life,' which 
they say, chiefly holds good before the fall, and when man was placed under the 
law. 

Aquila. — I shall not pretend to notice any of those opinions, except the last. 
Here are several things, which, to say the least, in my estimation are uncertain.. 
As, 1. That God made a covenant at first with man, wherein he prescribed him 
a law of works, which required the observation of all the moral precepts, and all 
manner of perfection, both of human nature and its actions. Whereas, I have 
before observed, that no other than a positive law, of not eating the forbidden 
fruit, was given to man, whose sin evidently consisted in the sole transgression 
thereof: or, 2. That God annexed eternal life to that law, no mention is made in 
Scripture ; and it cannot be inferred from any subsequent promises. 3. I may 
add, that in man's innocent state, I cannot even conceive the necessity for a law 
setting forth the obligation of moral precepts ; though that law ever had an 
existence in the divine mind, it being an epitome of the same. 

Apollos. — I agree with you, but I thought I would suggest the opinions of 
others on this subject. We admit, that man, seduced by the devil, transgressed a 
positive law, and thus fell from his state of innocence. 

Aquila. — It is said that the serpent (nachash) beguiled Eve, and she did eat of 
the forbidden fruit ; but that it was Satan, under the appearance, or, in the shape 
of that creature, appears from Revelations, where he is named the 'great dragon/ 
that old serpent, called the devil, and Satan, which deceiveth the whole world ; 
doubtless alluding to man's fall. He, prompted, it is probable, by envy, at the hap- 
piness of man, then in a paradisical state, and excited to opposition against Deity 
and all his ivorks, by his enmity, made his attack on Eve, and through her, on 
Adam, that he might render them as miserable as himself. He succeeded in his 
diabolical purpose, by falsehood, and on this account is called 'a liar from the 
beginning' Hath God said, &c. 'ye shall not surely die; in the day ye eat 
thereof ye shall be as gods, knowing good and evil.' By the promise and hope 
of future good, he enticed her. They were now happy, but might be more so, if 
they knew more : the hope then, of enjoying a good that they had never expe- 
rienced, and the charming aspect of the forbidden fruit, which was fair to look 
upon, were the reasons why she was so easily caught in the snare thus artfully 
laid. 

Apollos. — In this account, I am struck with one remarkable fact that I had not 
noticed so particularly. It is this: that no force or constraint was used; the 
power of the devil was limited : he could only succeed, as he ever does, through 
deception. He appeared in the shape of a creature, with whose presence, and 
ability of speech, Eve was perfectly familiar. He offered apian for the augmen- 
tation of knowledge : the fruit of the tree was pleasant for the sight; he worked 
upon the imagination, — at last, she, the woman, took:' it was her act, — she gave 
to her husband, (i. e.) voluntarily presented it, becoming thus a willing instru- 
ment, in the hands of the devil, to ruin him. But she could not constrain Adam; 
'he took,' the act was his, and they both cat, and ruined their posterity. 

Aquila. — You have anticipated me: I intended to show, that by nothing 
internal, or external, were the first unhappy pair constrained to sin. 1. The 
allurements of the devil were not irresistible; and a most excellent argument was 
at hand, to counterbalance it. God had said, 'in the day thou eatest, thou shalt 
surely die.' The desire of knowledge, and the beauty of the fruit, were more 
than counterbalanced by surrounding benefits, and unalloyed delights, all flowing 



REDEMPTION. 137 

from the munificence of their kind benefactor, who allowed them the use of 
every thing else, not excepting, I think, the tree of life, that also grew in Eden's 
garden. These were considerations sufficiently weighty, to counteract all temp- 
tations to concupiscence ; but man decided for the tempter, and against God ; 
and by one fell stroke, shut out himself and his, from all the delights of that 
blessed habitation. Now, I argue, that as this act robbed man of all his primitive 
happiness, and subjected hiin to a necessary death, and banishment from God, it 
must have been free in its commission; fur had it been otherwise, the fail would 
not have been his fault; and the deed itself could not have rendered him liable to 
punishment. It is also remarkable, that all divines agree in this : that man's first 
offence was voluntary, and wilful. 

Apollos. — But their notions of human liberty in many instances, are so prepos- 
terous and confused, as you have shown, that it is no liberty at all — if their 
views be fairly represented ; for if the first man was in any way necessitated to 
sin, I see plainly, and am constrained to admit, that the act is not punishable, 
whether that constraint proceed from a decree, or from the divine prescience. 

Aquila. — I am, as ever, ready to admit all that is said about prescience, if it be 
granted that God foreknows future contingencies, which are really such, being 
dependent on man's free will; but when it is said that God foreknew Adam's 
offence as a contingency, because he decreed it, all concessions about the will of 
man being free, in its own nature, while it is annexed to a decree that determines 
it to one side, causes a conclusion that is inevitable, as to the exculpation of man 
from all guilt, and consequent punishment 

Jlpollos. — I have heard it said, that Adam had grace given him to remain in a 
state of innocence, if he would, but not to persevere therein; and because he had 
nor. the grace of perseverance, therefore he fell. 

ilquila. — This argument is worse than those founded on the decrees — or the 
foreknowledge of God ; fur it is said that Adam had grace. Now, upon the sup- 
position of this grace, either he could or could not maintain his integrity. If 
he could not, how could it be said that he had grace given him ? But if he could 
stand, then he might have continued innocent — and to fall, was his own act; and 
the same argument may be used with regard to the grace of perseverance, which 
was not granted ; either it was or was not needful. If not, though the one were 
not granted, he might have maintained the other — which, they will admit, is 
absurd. If it were needful, then it was so for his continuance in innocency; but 
it was withheld, and by whom? Deity. If this is not making out the same 
conclusion, Apollos — that is made out on the supposition of a positive decree, 
viz: that God is the amhor of our fall, and all our woe, I confess I do nut under- 
stand how to deduce a conclusion from any premises. 

Bw.— Convinced that this was the act uf a free agent, who suffered himself 
to be seduced, by neglecting to improve the grace afforded tu assist" him, — I ask 
;in exposition of his punishment 

.hjiiiln. — The Lord God pronounced sentence first on Eve. 1. She was 

doomed to suffer as all her daughters, and the females of all creation do, pain, in 

the production of her offspring ; to this painful and afflictive decision, was added, 

subjection lo her husband. 2. <m man — the earth was to bring forth thorns and 

: and instead of the Bweets and repose of Paradise, he was condemned to 

procure his bread, as all bis descendants do. by the sweat of his own brow. 

j&poUos. — Now let me understand you. These were not all the punishments 

that were indicted on Adam and Eve, hut only parts of their punishment in 
which they differed. That is. this part of woman's punishment was peculiar to 
herself, and that part addressed to man. was to be peculiarly felt by him } 

J<l>tila. — That is m\ idea of it. But then, there were other parts oi' their 
punishment, in which they were united. [.They both forfeited divine favour, 



13S THEOLOGICAL COLLOQUIES. 

were cut off from communion with God, were spiritually dead,, were under the 
sentence of a necessary death : soul and body must be separated, and as volun- 
• tary offenders, they were both liable to be separated from God, and be damned 
forever. In this situation, they were about to be turned out of the garden of 
Eden, as a direct evidence of the justice of that God, who would execute the 
sentence of death temporal, and death eternal. 

Jlpollos. — A. question here, if you please. Tell me — did this sin of Adam and 
his partner, incapacitate them for the performance of any good? 

Jlquila.—I have already said that it did : I will answer this question, however, 
more fully. But, my dear brother — you must remember exactly where we are, in 
the history of this tragedy, that brought on death and all our woes. Recollect, 
Adam was still in the garden, — a part of his punishment, expulsion from 
Paradise, was not yet inflicted. Here he is a culprit before God; in fact dead, 
separated from divine favour, dead in law, because under sentence of death, and 
ready to be damned. Take him as he now is, — he can do nothing to propitiate 
divine wrath, .or merit divine favour. What can he do, to atone for an offence so 
flagrant, and fraught with so many consequences ? If he could do good hence- 
forward, he would but do his duty, and leave unpaid an immense debt, due the 
holiness and justice of that God, whose command he had voluntarily violated. 
At this moment, and at this point, I believe, the merit of Christ and his atone- 
ment prevailed; the promise had just been given to the woman, 'that her seed 
should bruise the head of the serpent ;' it meant something, or nothing : if the 
former, what was it? I answer, that from that hour, the blood of the 'Lamb, 
slain from the foundation of the world,' should prevail in man's behalf. For his 
sake, I believe, grace here began its sacred operations. The culprit is before 
God : divine favour is forfeited ; he is cut off from communion — he waits to be 
executed ; when I seem to hear the Saviour say: 'on me be his offence' — I die in 
his stead. In proof of the direct effect of this merit, his life is prolonged, doubt- 
less that he might have space for repentance. He could not remain in that holy 
place, to preserve it, thus fallen and polluted, The Lord God made him 'coats 
of skins,' and then sent him forth to cultivate the soil. As far now as grace, for 
the sake of a Saviour influenced his heart, and he believed on him who was to 
come and atone for sin, so far, and'' no further, could he do good; but as he was 
fallen, until sanctified by that grace, and made meet for heaven, he was con- 
stantly inclined toward, and subject to sin. 

Jlpollos. — But do you make the seed of the woman, here mentioned, mean the 
Son of God as manifested in flesh ? 

Jlquila. — St. Paul to the Galatians, says so ; and certainly applies the word 
'seed' to Christ. 'He saith not and to seeds as of many, but as of one, and to 
thy seed, which is Christ.' 

Jlpollos. — Ivly dear brother; in this conference, while considering man's misery, 
you have had to glance at the origin of it : his voluntary violation of a positive 
command — the insidious attack, and the direct effects of sin. It has been argued, 
that the ' act of sinning does not incapacitate an individual from doing good ;' this 
is the reason why I asked you if Adam could do good after his fall. Before the 
promise, I see him wholly incapable of any good — to think, to speak, to act, on a 
principle of pure holiness. My own experience and observations on the conduct 
of others, show, that sin does incapacitate for the performance of good actions ; 
but when the promise was given, 'that gracious promise made of Christ, as the 
deliverer of fallen man from the power of Satan,' I See how, by faith in this 
promise, our first parents, and the patriarchs before the flood, were justified and 
saved ; and to this promise, and the benefit of it, 'instantly serving God day and 
night, they hoped to come.' 1 God might justly, my friend — have chased man, as 
1 Benson, in loco. 



REDEMPTION. 139 

Job says, out of the world ; but he only chased him out of the garden — he might 
have justly cast him down to hell, as the angels that sinned were, when they 
were shut out from the heavenly paradise ; but man was only sent to till the 
ground, from whence he was taken. He was only sent to a place of toil, not 
torment ; he was sent to the ground, not to the grave; to a work-house, not to a 
'dungeon in the prison-house of hell,' there to undergo an eternity of torment, as 
the result of his crime." 1 Here was grace, free, unmerited grace. 

Priscilla. — I marked an expression, used just now, that at the giving of the 
promise, the merits of Christ's death commenced. Though the first pair were 
excluded from the privileges of a state of innocency, they were not abandoned to 
despair. God's thoughts of love designed them for a second state of probation, 
upon terms entirely new ; and these were, faith in our Lord Jesus Christ, and a 
perseverance therein to the termination of life. 

Jlquila. — All these are true, and even more ; but I have yet many things con- 
nected with this important doctrine, to lay before you. We will however, defer 
them until another evening. 



COLLOaUY II. 

REDEMPTION CONTINUED — EFFECTS OF ADAM's SIN ON HIS POSTERITY — IN WHAT SENSE IT IS 

IMPUTED TO THEM. 

J]pollos. — At our last interview, you set forth the fall of Adam and Eve, and 
the misery of their state. I wish now, to know the effects of their transgression, 
on their posterity, and first what is implied in its being imputed to them. 

Jlquila. — It is most evident, from a variety of passages in the sacred Scriptures, 
that Adam is set forth as the federal head and representative of all mankind. 
On this account, he is uniformly put in opposition to Christ, who, as the Saviour 
of men, represents them before the Father's throne. That he thus represents his 
posterity, is evident from the 5lh chapter of Romans. Now, as their represen- 
tative, when he fell, he entailed on them all the miseries to which, by that fall, 
he subjected himself. It is not to be supposed, that this sin had an effect on 
himself alone — which, some say, was the error of Pelagius ; but each and every 
consequence of sin, as endured by him, is also endured by his descendants. 
Adam and Eve were excluded from an earthly paradise — so are their posterity. 
Women bring forth their children in pain, and are subject to their husbands, even 
those that are unfeeling and morose. Men eat their bread with the sweat of their 
brows, and all are alike subject to the natural necessity of dying. This is but 
half: we have represented the origin of our misery as involved in a voluntary 
separation from God. Adam lost the favour of God ; his image was no longer 
on him: spiritual death ensued — and had soul and body been separated that day, 
be must have heen damned; but had he then died, all his posterity would have 
died in him, and with him. 

ApoUot. — But as you have shown already, in our last conference, that for the 
sake of Christ he was spared, and it is presumable that space was granted for 
repentance and recovery; hut turned out from the garden as an evidence of his 
guilt, and God's justice, the image of Deity was effaced from his soul. I a.^k 
now, what would be the condition of his sons when horn in the world ] 

Jlquila. — Reason says, — he could only beget a son in li is own image ; and you 
have admitted, or rather I have proved, thai i Saced from his 

soul: as a proof that I am right, look at Cain, Adam's first born— the slave of 
anger, despondency, and sin; a murderer in heart, and in practice. Who that 

1 Benson's com 



140 THEOLOGICAL COLLOQUIES. 

reads the account, does not see how Adam's nature, sinful and polluted, was 
imparted to his son ; and his descendants, by Seth, were but little better than 
those by Cain. The life of this fratricide, proves the corruption of our nature, 
and consequent separation from God : we are aliens from him, and a spiritual 
death is the consequence of the fall. 

Jlpollos. — I see that one of th*e effects of man's fall, is that hereditary corruption 
of our nature, and that total depravation of soul, whereby we are dead to God, 
cut off from his favour, and, as the Scripture saith, 'without God ;' but the point 
of difficulty with me, is just here: Do the effects of Adam's transgression extend 
to eternal punishment? Take, for instance, babes: Is Adam's sin so imputed to 
them, that they can be punished for it forever ? 

Jlquila — To this question, I must give such an answer, as God's perfections 
and word will justify. You will recollect, that punishment is of two kinds: that 
which implies loss, and that of sense, or the enduring torment. Now, we said 
elsewhere, that Adam was our federal, or common head; and if he had died on 
the day of his offence, we had died in him. But he did not die : he begat sonr 
in his own image, corrupt, unclean, spiritually dead. Now, although I cannot 
see how one of these, that w T as not guilty of voluntary offence, could, as I have 
said more than once, be doomed by a just God, to endure hell torments, or the 
punishment of sense, forever, for Adam's sin; yet ! can see how, as fallen in 
their federal head, children and idiots, incapable of voluntary offence, may not, 
on account of the impurity of their nature, be permitted to enter eternal life, and 
abide in the presence of God, who is holy, without a change of that nature? 
The effect, then, of Adam's sin, as the federal head, and representative of all, 
was, to shut us all out of life eternal. 

Jlpollos. — But, dear brother, — what will you do with little children, and idiots, 
then? I admit, a voluntary offender may be, and must.be justly damned, or sent 
into hell torments ; but where will you assign to infants a place — considered, as 
you say they are, 'children of wrath,' — that is, under sentence ; as dead in their 
federal head, and subjects of the punishment, at least of loss? 

Jlquila. — I am happy to say, that I will assign to these children, and persons of 
non compos mentis, or unsound mind, born and raised so, a seat in glory, at 
God's right hand. 'Suffer,' saith Christ, the little children to come to me, for of 
such is the kingdom of heaven ;' and 'their angels ever abide in the presence of 
my Father, which is in heaven.' * 

Jlpollos. — But, you have just cut them off from heaven, and all its joy, in 
Adam. 

Jlquila. — Yes I did, in Adam; but as in Adam all die; or, as 'by the offence of 
one, (Adam) judgment came upon all men to condemnation, even so by the 
righteousness of one, (Christ) the free Gift, came upon all men to justification of 
life.' 

Jlpollos. — Well, I am glad that you have got all the little infants out of hell 
torments 

Jlquila — Brother, — T never put them there. 

Jlpollos. — But you said that Adam's sin was imputed to them, he being their 
federal head ; and that as such, his transgression became the sin of all, — and all 
are liable to its penalties. 

Jlquila. — I say still, that it is imputed to them ; and not only so, but they do 
die, and actually endure, in part at least, the penalty of his offence. 

Jlpollos. — But can sin be imputed to an innocent creature? 

Jlquila. — Were not the sins of Dathan, and Abiram, of Achan, of Ham and 
Gehazi, and of all the Canaanitish tribes, imputed to their children, who endured 
the consequences of them; and were not those of the tribes of Israel, imputed to 
the 'scape goat,' who typified Christ — to whom was imputed, and on whom was 



REDEMPTION. 141 

laid the iniquities of us all. 'He bore our iniquity,' 'the sins of many ;' and we 
mean by our sins being imputed to him,, he was punished for them. 1 This then, 
is the reason, why infants, who must otherwise be shut out of heaven, or suffer 
at least the punishment of loss, are admitted therein; Christ, to whom sin was 
imputed, had their guilt transferred to him ; and, as the 'Lamb of God, taketh 
away the sin of the world.' 

Jlpollos. — But God, who is just, cannot punish him who is innocent. 

Jlquila. — No; he cannot, — but therefore he punishes infants who are involved 
in Adam's sin, by way of consequence, if in no other; otherwise they would not 
be subjects of death, — and if the children have, in any instance, suffered for the 
sins of their parents, then they were punished for them, their acts being imputed to 
them. The fact is plain, that God did, in all ages, give blessings to children on 
account of their parents' good deeds ; and so guilt is imputed to the children of 
wicked parents, and also to our Lord, though no personal offender; and this is a 
sound Scriptural doctrine. 2 

Jlpollos. — A Scriptural doctrine? 

Jlquila. — Yes; as 'by one man sin entered into the world, and death by sin, 
and so death passed on all men, in whom, (not 'for that,' or because, as our 
English version,) all have sinned.' And the whole chapter is to prove that, as in 
Adam all died, or as Adam's sin is so imputed to all his posterity, as to cut off 
all from heaven, so the merit of Christ extends to all, — absolutely saving those 
who die while incapable of voluntary offence ; and placing all in a state of 
possible salvation, who are capable of wilful sin. 

Jlpollos. — Having answered my inquiries as to the imputation of the sin of 
our first parents to us, their posterity, I want you to give me an explanation of 
original corruption, called original sin. 

Jlquila. — Original sin is a phrase not in use until the fourth century : it is that 
whereby our whole nature is corrupted, and rendered contrary to the law of God ; 
it is that whereby man is very far gone from original righteousness, and is of his 
own nature, inclined to evil. This is sometimes called indwelling sin, as in the 
seventh chapter of Romans ; and the imputation of Adam's sin, with some 
latitude of expression, is what divines generally call original sin : this imputation 
we have been discussing. 3 

Jlpollos. — But what is this corruption? 

Jlquila. — You have already said, that it is the entire depravation of all the 
faculties and powers of the human soul. 4 

Jlpollos. — I mean, that Adam's sin produced those effects on him. 

Jlquila. — Whatever was true of Adam, our federal head, after the fall, is also 
true of us; our nature became corrupted, and this corrup'tion is, 1. Universal, 
as to Its subjects; 'for all have sinned and come short of the glory of God,' 'all 
we like sheep, have c;onc astray: we have turned every one to his own way, and 
tin- Lord hath laid on him the iniquities of us all;' 'from the sole of the foot, 
even unto the bead, there is no soundness in it.' 'How much more abominable 
and filthy is man, that drinketh in iniquity like water.' But, 2. It is general, as 
to all the powers of man. It is, 3. Awful, filling the mind with constant rebellion 
against God, and his law. It is, 4. Hateful to God; anil lastly, punishable, as 
we have already proved j and, as is further soon, 'the wicked shall be silent in 
darkness; the adversaries of the 'Lord shall be broken in pieces: outof heaven 
shall Uo thunder upon them ;' 'tribulation and amniish, upon every soul of man 
that doth evil — of the Jew first, and also of the Grei k.' 

Jlpollos. — But how is it communicated from (mo to another j (i. e.) how is ii 
conveyed from parents t" childn 

1 Wesley's works. - Ibid. Wesley, Buck, and Watson. 

1 Boston's fourfold state ; also, Wesley's works, and Fletcher's appeal. 
19 



142 THEOLOGICAL COLLOQUIES. 

Jiquila. — That, I am not able to say. It is, however, sufficient for me, that 
although I cannot comprehend the mysterious mode by which this dire and 
infectious disease pervades all our race, I have incontestible evidence that every 
soul of man alike, in every clime, is impregnated with sin. Yea, 'I was shapen 
in iniquity, and in sin did my mother conceive me.' 'Who,' says Job, 'can 
bring a clean out of an unclean thing? not one.' 'We were by nature children of 
wrath, even as others.' Here, Paul declares that he, and his Ephesian brethren, 
were by nature as born in the earth, children of wrath, even as others— Jews, 
Gentiles, all ; for all are aliens from God : and as was the root, Adam, so were 
the branches, his descendants ; and he could never transmit that of which he 
himself was deprived; I mean the image of God. This moral pravity is manifest 
in the tempers of children, and the pollution of sin, and in the fact of their 
death; it being a consequence thereof. Though they are thus polluted, and 
subject to death, Christ is their Saviour, cleansing them by his atoning blood, 
from all their defilements, and ultimately raising the body from the grave, and 
exalting them to a seat at God's right hand. They are therefore, not only 
delivered from all punishment in hell torments, if these could be inflicted, but 
they are delivered from all the punishment of loss, by our Lord Jesus Christ, to 
whom the sins of Adam, and the sins of the world are imputed, and on whom 
they are placed : 'on him were laid the iniquities of us all.' 

Jlpollos. — Do you think, that men who were thus corrupt in their nature, could 
have in those early ages, any correct ideas of the operations of the divine grace 
and mercy; and could their minds be in any degree enlightened in regard to the 
character of God, and especially his justice? 

Jiquila. — I certainly think that they had; and although they might not, at least 
after the lapse of years, as was the case, feel the strength of their obligations ; 
yet we are struck with some facts that must have duly impressed their minds. 
It is true, it was not long before men began an open hostility against God. Cain 
slew his brother, yet this brother Abel, was a holy man — saved, as St. Paul says, 
xi. chap. Hebrews, 'by faith.' The family of Seth were doubtless, many of 
them, worshippers of the living God; while Adam lived, he certainly informed 
them of the fatal step by which they were involved in ruin, and the justice of 
that God, whom he had offended. 

Jlpollos. — But they did not retain the fear, much less the love of God long. 
Jiquila. — No ; for in the days of Noah, we read that 'all flesh had corrupted its 
way before the Lord.' They had the instructions of Adam, and the holy exam- 
ples of such men as Abel and Enoch, and the punishment of Cain. They had 
doubtless, the visitations of God, as to the two first brothers ; they had the law of 
nature, and the light Sf reason ; and above all, for at least one hundred years, 
Noah was to them a preacher of righteousness, by which I understand the 
medium of restoration to the divine favour ; but matters grew worse, until all are 
overwhelmed in a deluge, as a punishment for their crimes. So that from the 
very beginning, God did show signs of grace, and manifested his opposition to 
sin : and, by general precepts, by promises, and by threatenings, by rewarding 
the good, as in the cases of Abel and Enoch, and by punishing the wicked, as in 
Cain, and the Antediluvians, God has, from the beginning, taught man 'to love 
and serve him.' 

Jlpollos. — But all these methods had not the desired effect. See the wickedness 
of Ham, and his posterity, and the early idolatry of the world, — in which, part 
worshipped God under the representation of an image ; and a part paid adoration 
to inanimate things, as the sun, moon, and stars, instead of God, — 'the creature, 
more than the Creator, who is God, blessed forever more.' 

Jiquila. — Such, my dear friend — was the progress of sin in the world. Let us 
before we close this evening's conference, review our subject, and gather up the 



REDEMPTION. 143 

fragments. We find, the first pair, originally created in God's image, placed in a 
garden, in God's favour, blessed with ability to stand, though free to fall. The 
tempter comes in, and from the succinct, yet comprehensive account of Moses, 
we behold them, 1. Guilty, conscious alike of their nakedness and crime. 2. 
Immediately cut off from communion with God, and struck with a dread of his 
approach, which could not originate in true love ; when questioned of God, how 
do they prevaricate? instead of confessing their sin, and imploring mercy — which 
proves not only their having sinned, but their being as yet wholly impenitent. 
Their original righteousness is gone ; God pronounces them guilty, — they are 
turned out into a vast world, to labour and toil for daily bread. Hardly had they 
commenced, before an elder son, born in the image of his corrupt father, murders 
his younger brother, and pollutes the earth with his blood. Other crimes in suc- 
cession, prove sin deeply rooted in man's heart, until the whole world, except one 
family, is found ripe for destruction, and is swallowed up in the avenging waters. 
Noah and his family start again, but they could not leave their hearts in the old 
world: they came off safe through the flood, a small remnant of that same 
polluted race, that brought clown wrath from heaven to earth. Ham and his pos- 
terity, and that of Shem and Japheth, were nearly in the same polluted state as 
the Antediluvians, when God called Abraham to go forth from his father's house, 
and selected him and his family as the progenitors of him, according to the flesh, 
who should be for the recovery of the world. Here we are ; and here we may 
well stop and pause a while, to contemplate that vast wreck, that must be appa- 
rent to all. At our next meeting, we shall take up the covenant with Abraham, 
the giving of the law, as preparatory to the consideration of that cause, that 
moved the Deity to provide a Redeemer. 

Jlpollos. — I will retire, and digest what I have heard, and try to improve it for 
my spiritual benefit. 



COLLOaUY III. 

REDEMPTION CONTINUED— THE COVENANT WITH ABRAHAM—THE LAW OF MOSES— OF THIS LAW 
AS A COVENANT— THE INSUFFICIENCY OF IT FOR JUSTIFICATION— CHRIST THE ONLY FOUN- 
DATION OF HOPE, EVIDENTLY SET FORTH IN BOTH THESE COVENANTS. 

Aquila. — In our last, I promised this evening to notice the covenant with 
Abraham and the giving of the law. You must, my friend— remember that man 
is now under the new covenant. After the fall, the ground of probation was 
evidently changed, and the eye of man's faith was turned toward him whom the 
Loud bad promised as the seed of the woman, that should bruise the serpent's 
bead. The rejection of Cain's sacrifice, and the acceptance of Abel's, turned on 
ili" beKef of this truth. The one presented an offering of the field, and the 
Other a sacrifice typical of that, which in after time, should be offered for the re- 
demption of man. 1 

ApoUos.— You do not ihink that Abel and Tain differed on that point, do you? 
and thai Abel in those early times exercised faith in Christ. 

.hpnta.—l certainly do. Paul says so. 'By faith Abel offered a more ex- 
cellent sacrifice than Cain, by which he obtained witness that he was righteous, 
God testifying of his gifts; and by it, he being dead, yet speaketh,' I think, of 
Christ. 

.flpollos. — This is very explicit indeed. 

Jlqvila.- Bear also in mind, brother— this was the covenant with man. and each 
subsequent revelation of the will of God toward him, was only torendermore 
plam and confirm and establish, the promise o{ redemption by Christ. The 

1 Doctor Clarke. 



144 THEOLOGICAL COLLOQUIES. 

general precept3 of Noah, his preaching, and the different manifestations ot the 
Deity, only rendered this offering the more necessary. We do not read of idolatry 
before the flood. The divine Shekinah doubtless often appeared to man, and the 
'sons of God,' who lived to a great age^ kept the world right, it is presumable, as 
to this doctrine, however wicked in other respects. After the flood, men soon 
became idolatrous, and almost the whole earth appeared again to have corrupted its 
way before the Lord. There however, was one family that retained the worship 
of the true God. To the head of this, God revealed himself, and called him to go 
forth in another land, to the end that he might preserve it, and the nation pro- 
ceeding from it, distinct from all other people, and pure from the idolatry of the 
world, that it might appear that the Redeemer, promised as the seed of the woman, 
proceeded from them. And for this purpose, God entered into a covenant with 
this Abraham, its head, which covenant we are to consider. • 

Jlpollos. — You think the covenant then with Abraham was virtually the re- 
newal of the promise that 'the seed of the woman should bruise the serpent's 
head.' 

JLquila. — I think it was. This promise was to be fulfilled, the veracity and 
justice of Deity and the happiness of man were involved in it. But from what 
daughter of Eve should he descend after the flesh? To wjiat family should this 
daughter belong, in what nation or among what people should this family be 
found? These were all interesting questions. God condescends to answer them, 
and in the covenant with Abraham to arrange the whole. 

Jlpollos. — Please tell me the parts of this covenant. 

JLquila. — They were two. The first contains the conditions prescribed by God 
to Abraham, and the second Abraham's ready obedience in performing those con- 
ditions. The conditions set forth, first, the duties to be performed by this good 
man, and these are contained in several precepts. 1. That he should depart from 
his own land and kindred, from his father's house, and go into a land which God 
would show him. By this, Deity not only intended to try his obedience, but 
to cut off every occasion of idolatry, and with it his servant readily complied. 

2. It was required that he should 'walk before God and be perfect,' by which 
I understand that he should ever act, at home and abroad, in private and before 
men, as in the immediate presence of God ; and be.perfect, love God with all his 
heart, mind, soul, strength, and his neighbour as himself; neglecting no duty, 
but ever growing better. The life and conduct of Abraixi proved his obedience to 
this precept. Such was his devotion to God, such his faith, such his self denial, 
that he is set up in God's word as an example, and is called the father of the 
faithful. 1 

3. The last precept was, that he and his household and their posterity should 
be circumcised the eighth day. This was to be the sign of the covenant between 
God and him, that Christ should come from among his descendants, and that in 
his seed, viz. in Christ, all the nations of the earth should be blessed. And so 
imperative was this sign, that it was to be observed as strictly as the covenant 
itself, it being the sign or seal of it. Moreover, he that was not circumcised was 
to be cut off from them, by which I understand, should not enjoy the civil privi- 
leges and immunities of Jewish citizens, should be dead in law : no citizen of 
that nation and no member of the Jewish church, much less of Abraham's family. 
These were the precepts. 2 

Jlpollos.— You said that there were promises which God made that were to be 
fulfilled on condition of Abraham's obedience to these precepts. 

Jlquila. — Yes. This is the second part of the covenant. There were four 
promises. 1. That God would give the land of Canaan to Abraham's seed for a 

' Doctor Clarke. " I^imborch. 



REDEMPTION. 145 

possession. 2. That God would 'multiply his seed, as the stars of heaven and 
the sand on the sea shore for multitude.' 3. That in his 'seed all the nations of 
the earth would be blessed and he would be their God.' 4. To which is added, 
'I am (not only now but will be) thy shield and exceeding great reward.' 

Jlpollos. — I observe that this last promise differs somewhat from the other 
three. They are particular and point to some good that is promised, but this last 
seems to be general. 

Jlquila. — It is so, and involves in it all temporal and spiritual blessings. 1. All 
temporal. God lets Abraham know that he will defend him here from all harm, 
provide for him, as he did, all temporal favours and protect him in their enjoy- 
ment. 2. Spiritual. That he would defend him from Ms adversaries, par don all 
his sins, save him from all corruption, and at last give him eternal life beyond 
the grave. That this was involved in the promise is evident from what Christ 
says, 'I am the God of Abraham.' St. Paul says as much in his Epistle to the 
Hebrews, where the faith of this father of the faithful is spoken of thus, 'By faith 
Abraham, when he was tried, offered up Isaac, and he that had received the 
promises offered up his only begotten son.' And again, to the Romans, 'Abraham 
believed God, and it was accounted unto him for righteousness.' And almost the 
same words to the Galatians, 'Even as Abraham believed God, and it was ac- 
counted to him for righteousness; which commendation of the faith of this 
patriarch was but a quotation from Genesis, where it is said that Abraham 'believed 
in the Lord, and he,' i. e. the Lord, 'counted it to him for righteousness.' Those 
admitted into heaven are said to 'sit down with Abraham, Isaac, and Jacob.' 
'He being the friend of God,' and as the 'father of the faithful,' he has the chief 
place in heaven itself, for 'angels carried Lazarus' to his 'bosom.' 

Jlpollos. — I anticipate you as to Abraham's obedience. He departed from his 
father's house and from his country evidently without reluctance. He walked 
before God in acts of piety toward him; justice, mercy, and hospitalitv toward 
his neighbour; and lastly, submitted to circumcision, the sign and seal of the 
covenant, as did all the males of his house. 

Jlquila. — Faith was the foundation of Abraham's obedience, as already quoted. 
Faith in what, you ask? In the original promise, 'the seed of the woman shall 
bruise the serpent's head.' And also in this now made, that the Messiah should 
come from one descended from his own loins. This faith was remarkable for 
several things. 1. It was without precedent, none admitted so much and trusted 
though severely tried, so firmly as Abraham, hence he is called the 'father of the 
faithful.' 2. It was still more remarkable, because it was against all expectation 
of accomplishment by human means. It was reliance wholly on God. Powerful 
kings and the nations they governed then possessed Canaan, his family was 
small, his possessions few, and he had comparatively no power. This was not 
all, he and his wife were both very old. Nature recoiled at the idea that children 
from their loins should possess a land, now the property of such mighty lords. 
Bu1 he staggered not al the promise through unbelief. / , The 

constancy of this faith. God gave the promise, but he d< i fulfilment 

thirteen years, until Abraham was one hundred and Sarah ninety i still 

he believed God. Hence Paul magnifies his faith, 'Thai against he 

lith of Abraham is still m< . , r j a i 

he had, when called to offer up , ,,'„, 

aliening .-uvumsiances atlending the (rial. 
Masted forever, all seemed to 

would ra.se up his son from the dead, from whence all him in a 

figure.' 

Apollos.— Oh, what firm unshaken faith. Well might Christ say, 'Abraham 
■awmyday and was gladV-felt the virtue of mj , my 



146 THEOLOGICAL COLLOQUIES. 

goodness, experienced my power, and rejoiced in my favour. If I understand 
you, these promises regarded the temporal condition of the Israelites, and the 
spiritual condition of the world. Abraham's posterity, descended from his own 
loins, were to inhabit the land of Canaan; and from among them the Messiah 
was to come, who should save sinners and in whom all the nations of the earth 
should be blessed. This was an election of Abraham's family as the progenitors 
of Christ, after the flesh however had they might be, among the Jews he was 
certainly to come. There was no election of them unconditionally to eternal life. 

Jlquila. — Certainly not. Most of the world were in idolatry. Abraham's 
covenant embraced the serving or walking perfectly before the true God, in order 
to eternal life ; circumcision was the seal as to civil privileges and church mem- 
bership, but many of his posterity were irreligious. Ishmael was a scoffer, Esau 
sensual and licentious, Jacob himself in early life a supplanter of his brother's 
rights and an arch hypocrite ; Reuben denied his father's bed, Simeon and Levi 
were brethren in iniquity, Judah committed whoredom with Tamar, and most 
of them conspired the death of Joseph. Upon the increase of this family, crimes 
the most enormous were committed by some, and many of them were the 
grossest idolators. Yet were they the progenitors of Christ, and as such the 
elect for that specific purpose, in preference to all other nations on earth. But 
they were not God's elect unconditionally to everlasting life. 1 

Jlpollos. — But do you think that all, not comprehended in this covenant, were 
cut oft from all the means of salvation ? 

Jlquila. — My dear friend — all were included in this covenant. For it is said, 
'and in thy seed shall all the nations of the earth be blessed.' I believe all were 
excluded but Abraham and his posterity from being Christ's progenitors, but 
there were in Abraham's day some, and afterwards many others, who served the 
true God, notwithstanding the idolatry of the world. Look at Melchisedec, priest 
of the most high God, king of Salem, a most eminent type of Christ, who is a 
priest after his order, and as a pious king he doubtless had some pious subjects. 
Think of Job, Jethro, and others, not of the elect family, as progenitors of Christ, 
yet 'perfect and upright men, that feared God and eschewed evil.' A part, 
moreover of Abraham's family were not elected as progenitors, Esau was ex- 
cluded and Jacob taken, Judah accepted and the other patriarchs rejected, and so 
on until Mary is chosen in preference to all the descendants of David and 
daughters of Judah. But therefore Esau and others were not cut off from salva- 
tion, far from it. The covenant was with Abraham, for the benefit of all the 
world, 'in thy seed shall all,' &c. 'be blessed.' 

Jlpollos. — I see then that this election, 1. of Abraham in preference to others; 
2. of Isaac in preference to Ishmael; 3. of Jacob in preference to Esau; 4. of 
Judah before his brethren, and so on, is Paul's election in Romans. And while 
a revelation from God gave them a more certain rule of living, and also gave them 
greater light as to the designs of heaven toward man, yet it did not exclude others 
from previous light, or from the prospect of salvation, in living according to and 
improving the little light granted of God, for 'God is no respecter of persons.' 

Jlquila. — You now have the covenant with Abraham. It was, if I may so 
speak, an amplification and confirmation of the promise made in the garden. 
We proceed to consider the law given to the descendants of Abraham, in 
after time. Upon the multiplication of the posterity of Abraham, into a mighty 
and powerful nation, when Deity was about to grant them the land of Canaan, 
which he had promised to Abraham when as yet he was childless, he con- 
descended to grant to this his chosen nation, a law containing a variety of pre- 
eepts for their government individually and collectively. You must recollect that 

1 Fletcher, Whitby, Clarke, and Watson. 



REDEMPTION. 147 

while this law was a harrier against the commission of sin, it was also an en- 
largement of the original promise, and a more palpable exposure of the plan of 
the Almighty for the redemption of man. As we shall see in the sequel, it not 
only set forth the moral duties of the Israelites and guarded them against the 
idolatry of the surrounding nations, but it hedged them in by political precepts in 
a very peculiar manner. In addition to all this, by a variety of types and 
shadows is set forth the Redeemer, who had been promised at first to Adam, then 
to Abraham, in a manner so certain, that every attentive and honest man, on his 
advent and propitiation might know and acknowledge him. 1 

Apollos. — Has not the law been termed a covenant? 

Aquila. — Yes. In the Epistle to the Galatians and in Hebrews, where the old 
and new covenants are treated of by Paul, it is evident that the apostle alludes to 
the dispensation of Moses as given by him to the children of Israel ; and by the 
new covenant, the dispensation of the Gospel, as published by our Lord Jesus 
Christ. The object of the apostle is simply to illustrate and set forth the superior 
excellence of that Gospel. It must be remembered there are two lights in which 
the law or dispensation of Moses may be viewed. First, as a directory for the 
conduct of man, requiring in its very nature personal obedience. In this light, it 
was simply a covenant of works, it left the sinner condemned and undone, cursed 
and ruined. Thus guilty, he was thrown on Christ as the only Saviour. Against 
such the law denounced judgments, and left to him no way of escape. It did 
hold forth in various ways the Saviour, and thus enlarged upon the promise to 
Adam, and the covenant with Abraham. 2 The law then, as a code of moral pre- 
cepts, might be considered as a dispensation of works. When the dispensation 
of Christ came in the place of this, it was called the new covenant, the other as 
a law of works being abrogated. And again, the rites and ceremonies of the 
Mosaic dispensation being all accomplished in Christ and now completed fully, 
his dispensation just ushered in, was evidently new. The promise to Adam was 
one of grace, the covenant with Abraham was also of grace and the law of 
Moses or his dispensation, so far as it partook of the nature of the Abrahamic 
covenant and set forth Christ, so far it was of grace j but all that which offered 
and set forth justification by the deeds of the law, was only a covenant or dispen- 
sation of works. This covenant of works, made with the first man, intimated by 
the constitution of human nature, to all his posterity, having for its terms 'do this 
and live,' and that of grace, commenced in the promise to Adam, which was the 
substance of the Abrahamic covenant, which entered into the constitution of the 
covenant on Sinai and was more perfectly revealed by our Lord Jesus Christ in 
his Gospel, were essentially different. The first was the old and of works. The 
last is the one of grace. Moreover, as a dispensation abrogating former precepts, 
rites, and ceremonies delivered by Moses, it was in respect to the Jews new: but 
as it was not the first delivered to and made with man, it is in regard to us the 
new or second covenant, (i. e.) testament. I think this the correct view of the 
law as a covenant. Again, the very end for which the Jews had been bound 
together by political laws being now accomplished, the sceptre was to depart 
from Judah, and the Jewish economy be done away for ever as old and of 
no use. 

Jjiollos. — Please proceed with the law as a covenant with the Israelites, the 
descendants from Abraham. 

Aquila. — In it are several things to be observed. 1. God did not deliver it 
immediately to the people, but appointed a mediator, Moses, and through him 
dispensed to them the law. He was remarkable for his familiarity with Cud, 
and performed miracles exceeded only by those of our Lord .Testis ( '1: 

1 McEwen on the types, and Newton, ■ Watson. 



148 THEOLOGICAL COLLOQUIES. 

2. That law was written by the finger of God on tables of stone,, and is pro- 
perly the decalogue, or a summary of the moral law. The other precepts 
designed for the government of the Jews, being explanatory of the moral law, 
and a directory for their external worship, were by divine command written in five 
books, commonly called the Pentateuch, or five books of Moses. 

Jlpollos. — Do not the Jews contend for another law, called the oral, which they 
say was given also of God to Moses, but was never committed by him to writing ; 
that it was communicated to Aaron and his sons, and by them to their elders, 
who ultimately handed it to their Rabbies through tradition, which is now called 
the Talmud? 

Jlquila. — This is all a fiction, manufactured by the Jews. 1. There is no 
mention of it in Scripture. 2. Had this oral law been there, Moses would not 
have asked counsel as often as he did of God on sundry subjects. 3. The priests 
did not preserve the written law, and will any one believe them to be more parti- 
cular in regard to one that was oral? 4. Who will believe that modern Rabbies 
were more careful than Deity in committing to writing what was of so much 
importance, and thus manifesting more regard for the truth than God himself? 1 

Jlpollos. — How would you divide the written law for a proper understanding of 
the same? 

Jlquila. — Two things therein demand an examination. First, the precepts, 
and secondly, the promises and threatenings. 

1. As to the precepts, they are moral, ceremonial, and political. Moses 
himself says, c These are the commandments, the statutes, and the judgments, 
which the Lord your God commanded to teach you. 

Jlpollos. — How are the precepts (moral) arranged ? 

Jlquila. — These prescribe our duty toward God and our neighbour, quoted by 
Christ, who saith, f Thou shalt love the Lord thy God with all thy heart, thy 
mind, thy soul, and thy strength, and thy neighbour as thyself.' This is the 
fufillmg the whole f moral law,' which simply embraces our duty to God and 
our neighbour, and is contained in the two .tables thereof. These precepts are in 
perfect accordance with reason. 

Jlpollos. — What are the ceremonial precepts ? 

Jlquila. — They are those positive commands that relate to the external worship 
of God, and depend solely on the will of our Creator. Of these there are four 
sorts. I. Such as relate to the persons dedicated to the divine service, of whom 
there were at first Priests and Levites, and afterward Nazarines, who were bound 
by a particular vow to the service of the Lord. 2. The ceremonial precepts 
related also to things sacred, as sacrifices and oblations, the tithes, and the first 
born of both man and beast, as well as the first fruits of the year. 3. The places 
dedicated to this service ; first the tabernacle and afterward the temple, both 
erected by the direction and crowned with the blessing of God. 4. The times set 
apart for this service ; these were the Sabbaths, the new moons, and three solemn 
festivals, the Passover, Pentecost, and feast of Tabernacles; to which are added 
the memorial of blowing the trumpets, the feast of dedication, the Sabbatical or 
every seventh year, and the Jubilee or forty-ninth year. 2 

Jlpollos. — What were the political precepts? 

Jlquila. — These were such precepts or civil laws as simply regarded the Jewish 
commonwealth, and were designed to govern them in the land of Canaan. Judges 
and magistrates were to be appointed in every gate and through every tribe, for 
the administration of justice. Of these tribunals there were three. 1. A supreme 
one, consisting of seventy elders, called the Sanhedrim, set up first at Shiloh, 
and then at Jerusalem. To this council all appeals were made from lower courts, 

1 Limborch. 8 I.imborch and Doctor Clarke. 



REDEMPTION. 149 

and by it were adjudicated the crimes of false prophecy and rebellion; the faults 
of a tribe and those of the high priests. In Jerusalem and in all the oilier cities, 
was a tribunal of twenty-three men, who passed sentence upon the lives and 
fortunes of citizens in all other cases except in the four just mentioned, and 
appeals lay from them to the Sanhedrim. 2. The last and most inferior were the 
tribunals established in small towns and villages, to determine civil contests. 1 
Punishments inflicted on delinquents were either corporeal, such as whipping, 
not exceeding forty stripes; or capital, as strangling, beheading, burning, and 
stoning to death. These are a synopsis of the Jewish laws, moral, ceremonial, 
and political. 

Jipollos. — Do give me an exposition of the promises and threatenings as they 
are said to be contained in this law. 

Jiquila. — The promises annexed to this covenant are chiefly of two kinds, 
either such as relate to the happiness of the Jews, or the person of the Messiah, 
who was to proceed from that people. Of the former, some related to tem- 
poral good, which in Canaan should be enjoyed by them as a nation. The 
privileges and blessings are set forth in the twenty-sixth chapter of Leviticus, and 
the twenty-eighth of Deuteronomy, to which I refer you. General promises were 
made without reference to any particular blessing, as 'I will be thy God,' '1 will 
bless you,' and the like. And these may include all the benefits of protection in 
a national point of view, and indeed eternal life to all that loved and faithfully 
served the true God. 'Ye shall keep my statutes and my judgments, which if a 
man do, he shall live in them.' And while it is true that the special promises 
contained only special blessings, the general ones embraced all the benefits of 
protection here, on obedience, and eternal life beyond the grave. 

To these promises are opposed the threatenings of the law, that are likewise 
particular and general. The general, threatening a violent death by the magis- 
trate, or an untimely and miserable one by the hand of God, involving banishment 
from him and of course 'death eternal.' Particular threatenings regard only the 
present life, and touch simply the person of the offender, as by plagues and 
diseases, or in his outward estate depriving him of the blessings of life and in- 
flicting calamities, as barrenness, famine, captivity, &c. a catalogue of which are 
in the chapters already named. 

Jipollos. — But you said there were other promises of the law. 

Jiquila. — There are. These relate to our Lord Jesus Christ, the Messiah, who 
was promised as the seed of the woman to Adam, and to Abraham, as his 'seed in 
whom all the nations of the earth should be blessed.' Which promise Paul tells 
us in Galatians certainly referred to Christ. Of him in the law it is said, 'A 
prophet shall the Lord your God raise up unto you, like unto me, him shall ye 
hear in all things.' And St. Peter tells us in Acts, 'this prophet was the Lord 
Jesus Christ.' I would also inform you that he was foretold and described in 
terms not to be misunderstood, by the prophets, the time and place of his birth, 
Ins parentage and the office he was to perform in the world. But whereas most 
of these things wen- shadowed out under the law, by types and figures, it is 
not to be supposed thai a perfeel knowledge of our Lord Jesus Christ could be 
given in it. It remained for the Gospel, the new dispensation, to reveal this in 
n- meridian splendour, as promised by the Almighty to poor apostate man. Thus 
I have passed through the covenant with Abraham and the giving the law ; both 
of which you must plainly see, look, in a good degree, to the fulfilment of the 
original promise of a gracious Redeemer. 

.Ipollos. — Brother— I am forcibly struck with this : I Bee that the whole course 
of revelation has looked, from first to last, to our Lord Jesus ( 'hiist. Bui could 

1 Jo6cphus 3 Clarke, and Liinborcli. 



150 THEOLOGICAL COLLOQUIES, 

not the law give the remission oi sins,, or justify the sinner? I presume fan 
understand my meaning: I mean,, could the law render men truly spiritual., and 
bring them to. everlasting life, as justified and saved from their sins? 

Jlquila. — And this too, is what I mean. I will then, answer you in the 
language of Paul : 'If there had been a law given, which could have given life> 
verily righteousness, (i. e. justification,) had been by the law. But the Scripture 
hath concluded all under sin, that the promise, by faith of Jesus Christ, might be 
given to them that believe.' And again, ' there is verily a disannulling of the law 
going before, for the weakness and unprofitableness thereof. For the law made 
nothing perfect, but the bringing in of a better hope did, by the which, we draw 
nigh unto God.' And by a reference to the law itself, in all its parts, political, 
ceremonial, and moral, we plainly see the propriety of our apostle's reasoning. 

Jlpollos. — As to political law, it contributed nothing toward a spiritual and 
eternal life. It prescribed no rules to the mind or soul of man, and only respected 
his external actions, and was intended to keep the Jews regular and orderly in 
their lives, as members of a civil polity. I am confident, there could be no hope 
of justification from the ceremonial law; for at best, it was only the shadow of 
good things to come, which could never make the comers thereunto perfect, nor 
purge away sins ; and hence they are called by St. Paul, not only 'elements,' but 
'weak and beggarly elements:' in the observance of which, there was no internal 
efficacy for the promoting of true and solid piety; for a hypocrite might be a more 
punctual observer of them, than the truly pious, whose purity of heart, and 
contrite spirit, are such sacrifices, as God has declared, 'he will not despise.' 

Jlquila. — The ceremonial law was founded chiefly on the divine will. It was 
adopted as the means of cutting off the Jews from the idolatry of the surrounding 
nations ; and at the same time, many things contained therein, were types and 
figures, which shadowed out spiritual blessings of the gospel dispensation. 

Jlpollos. — But, I ask, could not the moral law justify the sinner? 

Jlquila. — If we consider it a part of the old covenant, it cannot free man from 
sin. The business of the law was only to prescribe duties to men, and to threaten 
the transgressors with punishment ; but to remit a fault, and absolve from this 
punishment, was not the part of the law, but 'grace.' The law knows not to 
pardon ; it exhibits no promise of the remission of sin, or the removal of guilt, 
and it only appoints an expiation for sins of ignorance, infirmity, and fleshly pol- 
lutions. It had no means of suppressing the dominion of sin in the heart, -and 
was far from freeing man from it. As Paul says, 'for when we were in the flesh, 
the motions of sins, which were by the law, did work in our members, to bring 
forth fruit unto death.' Moreover, the law made not only no offer of pardon to 
the guilty, but it gave no promise of eternal life ; it could not bring men to a 
spiritual life, and upon that account was imperfect. While in itself it was holy, 
just, and good; it had no power by which to counteract the deep depravity of 
man's heart, and subdue- in him the force of those evil habits which sway and 
lead men into the vortex of destruction. 1 

Jlpollos. — But, brother — was no man justified by the law? 

Jlquila. — Paul says, that there were none, — he determines this question for us. 
All through the epistles to the Romans, and Galatians, he informs us, that no 
man living 'is justified by the deeds of the law,' and that 'if righteousness' (i. e. 
justification,) 'be by the law, then had Christ died in vain.' 

Jlpollos. — But, my dear friend, — will you say that none of those who lived 
under the law, attained to justification and eternal life? 

Jlquila. — I most cheerfully answer in the affirmative. They did; many thou- 
sands doubtless did. But there is a great deal of difference between obtaining 

1 Watson, Limborch, and Whitby. 



REDEMPTION*. 151 

justification under the law, and the attaining it by the force and virtue of the law, 
I moreover, believe, that all those who sought after eternal life, by depending on 
God with all the heart, are partakers of that life, not by virtue of the law, but by 
the grace promised in Christ, and shadowed forth in the types and figures of the 
Old Testament. Some of these had a clearer view of this grace than others, and 
could see through the type, to the thing signified, beholding the promise of our 
Lord Jesus Christ, though at a distance. The law then, without Christ, availed 
nothing for justification. 

Jipollos. — But have you not admitted that 'the law is our schoolmaster to bring 
us to Christ ;' was it not needful, and ought it not to b* preached? 

Jlquila. — I did say, that it was our 'school-master:' take this in regard to the 
whole ceremonial law, Christ was typified in it; take it in regard to the political 
law, it prepared the Jews by cutting them off from idolatry, and restraining 
them in due bounds to receive Christ ; take it in regard to the moral law pressing 
its demands on the guilty, it threw them on Christ as their sure and only hope, 
to rescue from its penalties. As to the question, whether it ought to be preached, 
we say, the political and ceremonial, of course ought not ; but how will you 
convict a sinner, unless you preach the moral law, which is unchangeable in its 
nature, and is ever pressing its demands on men ? No man can be, or is eman- 
cipated from its penalties, but by that atonement which Christ has made; and 
I should like to know whether any man can be a christian, that is accustomed to 
violate the ten commandments. The fact is, Christ must be preached as the 
deliverer from the penalties of a violated law. But he that has grace, must 
remember, we are not to 'sin because grace abounds; 1 the gospel does not contain 
promises only, 

Jipollos. — On reviewing the whole then, it is plain that no method made use of 
by the Deity, before the coming of Christ, was of itself sufficient to deliver man 
from his misery; and all the efficacy that was in any, was derived simply from 
the grace that was offered in Christ. 

Jlquila. — This is the true state of the case, and from it I infer the necessity of 
that work of redemption of which we speak. Thus I have shewn, that the 
extreme misery of man, is the reason of it ; and I have considered this misery in 
its nature, greatness, its original — and that no means short of Christ, have ever 
yet been appointed of heaven to deliver our race. 

Jipollos. — What motives could have induced such a promise? 
Jlquila. — The grace and the mercy of God, were the impulsive or moving 
causes, as we are abundantly informed in Scripture, of man's redemption. 'For 
God so loved the world, that he gave his only begotten Son, that whosoever 
h lieveth in him should not perish, but have everlasting life; 1 'for God, who is 
rich in mercy, for his great love wherewith he loved us, even when we were 
dead in sins, hath quickened us together with Christ, by grace are ye saved.' 
'According to his mercy he saved us;' 'according to his abundant mercy, hath 
begotten us again to a lively hope, by the resurrection of Jesus Christ from the 
dead.' Hi i St. John, 'In this avis manifested the love of God toward us, 

i'ise God sen) his only begotten Son into the world, that we might live 
through him.' Tins grace proceeded from the good will of God, and this will 
wholly Free, formed by the counsel of no one, excited by no good deeds in man, 
or by a love in men towards him, nor with any hopes of reaping anv advantage 
from them. Hence this grace is said t;) be manifested toward us 'according to 
the good pleasure of his will,' 'according t<» the -nod pleasure which he had pur- 
posed in himself; 1 'after the counsel of his own will/ and 'according to his 
own purpose;' 'for who,' saiih the apostle, 'hath been his counsellor, or who 

hath first given to him, and it shall he r )mpensed to him aLraiii ." from these 

and other Scriptures, it is plain that God's love for man, was not founded on such 



152 THEOLOGICAL COLLOQUIES. 

motives., as love generally is,, but it was undeserved., voluntary,, — and on that 
account, is love in the highest degree. 

Apollos. — But had not the divine love some mixture of justice in it, — did God 
thus love man as an offender ? 

Aquila.— He did not. God perceiving that man was lapsed or fallen in sin, 
and was ready to perish, was pleased to be reconciled to him by the means of an 
expiatory sacrifice, without which he would not receive sinners into his grace and 
favour. Well, to this end, he sent forth a Redeemer, who should not only by 
his doctrine, convert men from their sins to God, but likewise by the sacrifice of 
himself, should expiate their sins and reconcile them to God. Thus there was an 
evident mixture of divine grace and justice. 

Apollos. — In what did the grace appear 1 

Aquila. — In this, 1 . That he gave to men a Priest, or a Redeemer, who could 
not depute one for themselves, and by this' means' he showed himself recon- 
cileable, and acted graciously with man. 2. He admitted the sacrifice of this 
Redeemer for men, as a full expiation of, and satisfaction for all their sins. Here' 
was grace. 

Apollos. — And how was his justice manifested ? 

Aquila. — In that he would have this sacrifice performed by the cruel and 
accursed death of his only, well-beloved, and innocent Son, Jesus Christ, as an 
expiatory sacrifice for sin — by which method, he gave us the highest demon- 
stration of his hatred to sin, since 'he spared not his own Son ;' when he stood in 
the place of and interceded for sinners. 2. In that he required the submission of 
man by repentance, and the renunciation of sin, as preparatory to an application 
of the expiation of Jesus, through the medium of faith, the sole and only con- 
dition of man's salvation: thus by his justice, defending that holiness which is 
characteristic of his nature, and manifesting to every man the danger of sin. 

Apollos. — But how can these things be consistent, to offer grace, and to give a 
propitiatory sacrifice ? For he who gives a sacrifice, that he may exert grace, 
gives it to himself, which would seem to be superfluous. 

Aquila. — God is not said to give the sacrifice, but the priest — by giving of 
whom, he shows himself reconcileable, though by this means he was not as yet 
pacified. It was therefore, further requisite, that the priest should offer up some 
sacrifice, and that by the suffering of a cruel and ignominious death. Here, 
therefore, the priest gives something of his own, since he not only dies, and 
returns to God the life which he had received of him, but does it with the greatest 
pain of body, and anguish of mind, which he freely and voluntarily took on him- 
self. This voluntary suffering of death enhances the dignity of it, so as to render 
it a propitiatory sacrifice for sin, in the sight of God. 1 

Apollos. — But how can God be said to be pacified, who already, when he sent 
his Son into the world, loved men, and had an intention of saving them ? 

Aquila. — That intention of saving men, was a bare affection, and an unac- 
complished will. But, on the death of Christ, there followed an effectual 
reconciliation on God's part, whereby he is prepared to bestow the pardon of sin, 
and eternal life on men, upon condition that they believe in his Son. So that 
God, who showed himself reconcileable, by sending Christ into the world, was 
truly reconciled by the death of his Son. 

1 Limborch and Watson. 



REDEMPTION. 



COLLOaUY IV. 



153 



REDEMPTION CONTINUED— CHRIST'S HERALD OR FORERUNTNER, JOHN THE BATTIST— THE 
INSTRUMENT OR REDEEMER, THROUGH WHOSE MEDIATION THE REDEMPTION OF MANKIND 
WAS WROUGHT OUT BY GOD. 

Jlpollos. — At our last interview, you mentioned that God was reconciled to 
man by the death of his Son, our Lord Jesus Christ; now, I want the character 
of the Saviour. Who is Jesus Christ the Son of God,, who before, at, and after 
his birth, is styled Jesus, or the Saviour? 

Jlquila. — This question, I will try to answer. In order, however, to under- 
stand the subject, let us first consider the character of his herald, John the 
Baptist, called Christ's forerunner. Then, the person of the Redeemer, his 
humiliation and exaltation. When the time had nearly arrived for prophecy 
to be fulfilled, and that most divine and excellent work to be accomplished which 
God had decreed, and his Son our Lord Jesus Christ, was about to make his 
appearance, for our redemption, God saw proper to raise in the minds of men an 
expectation of his advent, by the mission of a forerunner, called his 'herald' — the 
dignity of whose 'person and office,' we are to consider. 

Jlpollos. — Do you allude to the dignity of his person, to his being of the sacer- 
dotal family, (i. e.) descended from Aaron; and that, after the sceptre had departed 
from Judah, and the descendants of David? 

Jlquila. — No; I allude to some special privileges attending his birth, &c. 1. 
His birth was foretold several ages before it happened : 'Behold, I will send my 
messenger, and he shall prepare the way before me ; and the Lord, whom ye 
seek, shall suddenly come to his temple, even the messenger of the covenant, 
whom ye delight in : Behold, he shall come, saith the Lord of hosts.' 'Behold, 
I will send you Elijah the prophet, before the coming of the great and dreadful 
day of the Lord.' 2. His birth was miraculous, being born of an aged father, 
and a barren mother. Moreover, 3. He was filled with the Holy Ghost from the 
womb. This man was not prepared for his office, by the working of miracles ; 
for we do not read of any that he ever did. His austerity, however, was truly 
remarkable : he drank no wine, nor strong drink, fed only on such coarse diet, as 
was found in the wilderness, being clothed in camel's hair. On account of this 
austerity, he was called a second 'Elias.' John the Baptist, thus prepared, was 
sent forth to prepare the way of the Lord ; as is said in Isaiah, 'the voice of one 
crying in the wilderness, prepare ye the way of the Lord, make his paths 
straight.' 

Jlpollos. — In what did the dignity of his office consist ? 

Jlquila. — First, in declaring the doctrine, which prepared the way of the Lord 
Jesus, ami in hearing testimony of him as the true Messiah. 

./ polios. — In what way was this done? 

Jlquila. — In the doctrine, two things are to be considered. 1. A precept, vi/ : 
Repentance ; and, 2. A promise : the remission of sins, — according to that of St. 
Mark, 'John did baptize in the wilderness, and preach repentance for the remis- 
sion of sins.' This doctrine he typified by baptism, a rite which, although it had 
been long before received by the Jews, was never till then, applied to shadow out 

;i change manifested in the repentance of the sinner, and the remission of sins. 
Any thing connected with this baptism, we may consider when, m regular order, 
we enter on that subject. 

j]lwUos.—Yo\i say, the second part of John's office, was, to bear testimony to 
( Shrist ; in what way ? 

Jlquila.— A testimony in favour of his Messiahship ; and this testimony ought 
to have had the greater weight with the Jews, as they looked on John as a 



154 THEOLOGICAL COLLOQUIES. 

prophet. That he might attest this truth with more confidence, it was revealed to 
him after an especial manner: f I saw,' says he, 'the Spirit descending from 
heaven like a dove.' The faithfulness of John, in delivering this testimony, is 
manifest from hence : that he testified to the Jews, who fixed their minds on him, 
'I am not he, — but he that cometh after me, the latchet of whose shoes I am not 
worthy to unloose, he it is; 1 and this testimony he bore unto his death. 

Jlpollos. — But we read, that when John was in prison, he sent some to Jesus, 
with this question, 'Art thou he that should come, or do we look for another V 
Is it not inferrible, that toward the end of life, John doubted the truth of his 
testimony 1 

Jlquila. — This cannot be concluded from the message itself, which ought to be 
understood as a confession, 'thou art he that should come,' — and this is the more 
probable, as Christ says that John was not 'like a reed shaken by the wind ;' but 
if the message be put in the form of a question, it was doubtless for the infor- 
mation and confirmation of his disciples, and those about Christ, the multitude 
following him, that it was propounded. 

Jlpollos. — Much is to be inferred from the dignity of this herald, concerning the 
dignity of his Master. Please give me a distinct account of the person, who is 
our Redeemer. 

Jlquila. — The Saviour is styled Jesus Christ. Jesus, means Saviour, — and 
Christ, anointed. The Redeemer was designed to fill the offices of prophet, 
priest, and king. As was usual sometimes among the Jews, kings and prophets 
were anointed with oil by express command. For the due performance of his 
offices, he was the Anointed, or Christ, from whom we take the name of chris- 
tian ; this anointing was with the Holy Ghost. 

Jlpollos. — But, in treating of the person of the Saviour, is it not necessary to 
take notice of the dignity of that person 1 

Aquila. It is. We have proved him to be the eternal God, by a secret and an 

effable generation from the Father, and on this account, he is styled the only 
begotten Son of God. He is likewise in the same person, by the hypostetical 
union, perfect man, or the Son of Man. As we have proved his absolute divinity 
and Godhead, it is only necessary now, to attend to that which relates to his 
humanity. His flesh and blood were produced from that of the Virgin Mary, 
only that he was not born in the usual manner, by the conjunction of man and 
woman, but by the Holy Ghost overshadowing that holy woman, — on which 
account, he is called the angel, (messenger) and Son of God, with regard to his 
humanity, as well as divinity. 

Jlpollos. Was not this the Eutychian heresy: that the human nature of Christ 

was not produced of the flesh and blood of the Virgin Mary, but that the divine 
essence or eternal Word, was transubstantiated into flesh, — that it was derived 
Irom some celestial or uncreated matter, and thus transmitted into the womb of 

Mary 1 

Jlquila. It was; but the Scripture is emphatic in regard to the fact, that he 

partook of human nature in common with other men ; there, he is called 'the 
man Christ Jesus, 1 the 'seed of the woman;' and certainly the woman's progeny 
must be human : 'the seed of Abraham,' 'made of the seed of David according 
to the flesh ;' and lastly, 'made of a woman.' Hence, he calls himself the Son 
of Man, denoting thereby his humanity; and to this we may add, that his mother 
bore him in the womb, — at her full time brought him forth as other women ; and 
another strong argument to all this, is the fact of his being subject to the same 
infirmities of body, passions of mind, and in all points like us, sin only excepted. 1 

Jlpollos.— The Scripture is certainly unequivocal on this point. 

1 Watson and Limborch. 



REDEMPTION. 155 

Aquila. — Reason confirms the declaration of Scripture. 1. Now, it is a mani- 
fest contradiction, for a thing to remain what it is, and to be changed into what it 
is not. It is absurd to say that a material essence was made of one purely imma- 
terial ; and mortal, of one immortal; flesh and bones, of spirit. But, 2. Again, 
according to this, man being composed of body and soul, it would be requisite 
that the divine essence should be changed partly into an immortal soul, and partly 
into mortal flesh. Or if they would have it changed only into flesh, because it is 
said 'the Word was made flesh,' then it would follow that it is flesh without soul, 
and Spirit, which alone was God, and a soul diffused in it. But lastly, it will 
then follow, that the essence of the Son, and that of the Father, is essentially 
different; or if the same, when the essence of the Son was changed into flesh, 
which flesh was crucified, dead, and buried, the divinity dying too, for three days 
the world would be without a God. All these absurdities must follow, from the 
adoption of such inconsistent principles. His being conceived by the Holy 
Ghost, and being made flesh, only set forth the absolute humanity of the Re- 
deemer; he was very man. Hence, he died for us, and by his death, procured 
our reconciliation with the Father, and saved us from our sins. God set him 
forth as an example. If he had not been man, he could not have acted as such ; 
hence the opinions of the ancient Marcionites, Cerdonians, Manichees, and others 
who denied that the Saviour actually died, but only seemed so to do, would have 
subverted the very foundation of salvation — that being grounded in the death and 
sacrifice of our Lord Jesus Christ. 1 

Apollos. — Then this is the author of eternal life, and his propitiation is for the 
deliverance of man : he is our prophet, priest, and king ? 

Aquila. — He is ; but before Ave consider him in his offices, we must attend to 
this work of redemption, and consider the different states in which he performed 
this glorious end. Of these there are two; 1. His humiliation; and, 2. His 
exaltation : both of these are described in the Scripture. His condition in this 
world was mean and despicable from his very birth. Born of a virgin in a stable, 
laid in a manger, ^he afterwards lived in poverty, and was exposed to the 
reproaches and the affronts of the world. 

Jipollos. — Does not the Scripture chiefly place his humiliation in his passion 
and death, — in that he emptied himself, 'took on him the form of a servant, and 
was obedient to death, even the death of the cross?' 

Aquila. — There are three degrees of this state of humiliation to be considered. 
1. His death, with the passion that preceded it. 2. His burial; and, 3. His 
descent into Hades, the place of departed spirits. In his death and passion, two 
things deserve attention : its grievousness, — this was founded in his sufferings of 
both body and mind. In his body, he suffered the most exquisite torments, 
betrayed, apprehended, bound as a malefactor, buffeted, scourged, spit upon, 
derided, and mocked by the people, the soldiers, and priests, — after all, nailed to 
the cross, on which ho hung several hours, and then 'he gave up the ghost.' 
Moreover, this death was not only violent, and cruel, but ignominious, reproach- 
ful, and accursed. His mental Bufferings appeared in those grievous agonies he 
felt, first in the garden of Gethsemane, when he said, -my soul is exceeding 
sorrowful, even unto death;' then 'he, as it were, sweat great drops of blood, 1 and 
with vehemence prayed, 'if it be possible, let this cup pass.' When be bung 
upon the cross, he cried, being in an agony, 'My God, my God, why hast thou 

forsaken me?' 

ApoUoB.— Some have said that Chrisl suffered the torments of the damned. 
Thai as surety for the elect be endured the torments of bell, (being devoid of the 

comforts o\' faith and the presence of God,) as a i pons n lor others and not on bis 
own account. 

1 Limborcb, and S 



156 THEOLOGICAL COLLOQUIES. 

. Jlquila. — By a simple reference to what constitutes the torments of the damned 
it will be easy to see how fallacious this opinion is. In the torments of hell are 
involved at least four things. That they are eternal and infinite ; that there is a 
sense of divine wrath and an unutterable despair. 

1. That he did not suffer eternal death is evident from the fact that he rose the 
third day, and how trifling does it appear to distinguish between the extent and 
intenseness of this death, since eternity denotes the former and not the latter. 1 
.2. Nor did he endure infinite torments as those that are eternal are called, because 
of their extent he was not thrown into unquenchable fire. 3. Much less did he 
feel the wrath of God when he suffered, since by that act he manifested his 
obedience and was beloved of the Father. Hence he says, ''Therefore doth my 
father love me, because I lay down my life that I may take it again.' And, 'he 
gave himself for us an offering and a sacrifice to God, a sweet smelling savour,' 
and therefore was 'highly exalted.' And all that is said about his suffering, as 
surety for the elect, hell torments, and about his complaints, are no evidence of 
the truth of such an opinion. He is declared on account of his death, (i. e. its 
manner), to be a curse, and to be tempted or even forsaken in the sense used 
there, is not that forsaking, spoken of concerning the wicked, God withdraws 
comfort sometimes from the faithful for holy purposes, but this is no token of 
wrath. 4. But despair and eternal punishment are inseparable. Christ suffered 
no despair, see his resignation in the garden — in his severest agony, his confi- 
dence failed not. How he calls on God on the cross. Mark his discourse with 
the thief and his promise to him; and lastly hear him, 'Father, into thy hands I 
commend my spirit.' There is no trepidation, much less despair. 2 

Apollos. — But how did he free us from eternal death and the punishments of 
the damned, if he did not himself suffer them? 

Jlquila. — 1. By this objection you seem to presuppose that God could not 
deliver us from any punishments, unless by suffering them himself in our stead, 
he obtained this deliverance for us. Assuming this, I ask whether despair be 
not one of the punishments due to the sins of the very elect % Either then Jesus 
has not delivered his elect from desperation, or he has himself suffered it in their 
stead. The former will not be admitted; and the latter cannot be, because 
manifestly false. But, 2. It has been proved that Christ did not suffer the 
punishments of the damned. It was not necessary. His death was simply a 
sacrifice for sin, infinite in its merits and of course sufficient for all. Now it was 
not necessary that he should suffer exactly what we might have done in all things. 
This is apparent by those sacrifices of the Old Testament. It was only requisite 
that an oblation and intercession, acceptable to the offended, should be made, as a 
satisfaction for all sin, that so a gratuitous remission of it might be obtained, as 
we shall show more largely hereafter. 3 

Apollos. — I am then to understand that the Redeemer 'gave himself;' the act 
was a voluntary one, he delivered up himself to devils and men to be tempted and 
persecuted of them, and was afflicted also of God, making a humiliating offering 
of himself on the cross, and suffering death for us as a ransom, a sacrifice for all; 
Avhich sacrifice God accepts as a sufficient satisfaction to justice, and offers man 
pardon for his sake. His affliction in such a conflict was truly grievous. 

Aquila. — So much then for its grievousness ; let us consider the manner of it. 
Here are three particulars. 1. That he suffered according to the will of God. 
Because God the Father is said not only to have sent him into the world, but 
also that he so loved the world, that he gave his only begotten Son, 'that who- 
soever believeth on him should not perish, but have everlasting life.' 'He 
delivered him up for us all.' 'Herein,' therefore says St. John, 'is love, not that 

1 L.imborch. 2 Ibid. 3 Watson ; Limborch, and Whitby. 



REDEMPTION. 



157 



we loved God, but that he loved us, and sent his Son to be the propitiation lor our 
sins.' 2. Because he willed his death. 'Wherefore when he cometh into the 
world he saith, sacrifice and offering thou wouldst not, but a body hast thou pre- 
pared me.' Jesus says he has 'power to lay down his life,' &,c. 'and this com- 
mandment have I received of my Father.' 3. Hence the Son is said by his death 
to have been obedient to the Father. Why God willed it has been in part already 
shown, we may hereafter explain it more clearly. But as to the manner, 

2. He suffered all those things freely and with a voluntary obedience, as 
appears from all the circumstances of his death. He foretold to his disciples, at 
Jerusalem that he should be betrayed, seized, and put to death on the cross, yet 
with this knowledge he goes there. When apprehended, though twelve legions 
of angels were at his command, with one of whom he might have cast down his 
foes, yet he voluntarily delivers up himself, and confesses that he is Jesus whom 
they sought. He would not suffer his disciples to rescue him, and reproved one 
who drew a sword in his defence. 

3. He suffered innocently, as the whole process against him shows. Having 
nothing of which to accuse him, they suborned false witnesses, these disagreed. 
Finding nothing worthy of death, he is adjured by the high-priest to confess if he 
were the Christ, and for an ingenuous confession of that fact, he is publicly con- 
demned. Pilate perceived the innocence of Jesus and the envy of the Jews. He 
protested to those who clamored for his blood, that he would wash his hands of 
it and be innocent. And at the hour of his crucifixion, the centurion commanding 
on the occasion, attests that innocence by saying, 'truly this was the Son of 
God.' 

Jtpollos. — You spoke of his burial as part of his humiliation. I have supposed 
his burial an act by which God was pleased to give the world an undeniable 
argument of Jesus' real death, and consequently create in us an indubitable belief 
in his resurrection, both necessary for the establishment of the faith. 

. Iquila. — I admit these tilings, and yet what humiliation on the part of the Son 
of God? The certainty of his death is evinced by the various circumstances of 
his burial. 1. Before he was buried, it so happened that a strict inquiry was 
made by the soldiers, who perceiving that he was dead, did not break his limbs, 
but pierced his side and out came blood and water. Moreover, Pilate would 
not deliver his body to Joseph of Arimathea, until he was assured that Christ was 
dead, after strict inquiry of the centurion. 2. All the Evangelists agree and slate 
that this Joseph and Nicodemus embalmed his body after the manner of the Jews : 
wrapping it in linen they decently buried it. 3. He was interred in a new 
sepulchre. Had he been buried with another it might have been supposed a 
cheat, or that by the bones of some Elisha he arose from the dead. 4. The Jews 
desired and Pilate granted a seal to be put on this sepulchre and a guard set, lest 
by fraud or violence his disciples should take away the body, and God directed 
their care to another end. All this produced irresistible evidence of his resur- 
rertion, as we shall sec in the sequel. 

ApoUos. — This detention then of Christ in the grave for three days was another 
part of his humiliation. 

. Iquila. — It was. But you must remember that this third part was not as you 
say for three entire days. It was a part of the fust day, the whole of the Second, 
and on the morning of the third day or fust day of the week, now our Sabbath, he 
arose. And during the linn; that he was in the grave, he was under the DOW< i 
of death and in the state of the dead. 

Apollo8.—Bu\ he was, during that time, as the Apostles 1 Creed, that •amunt 
he ui trument' i ay . in hell. 
•J I 



158 THEOLOGICAL COLLOQUIES. 

Aquila. — That part of the Apostles' Creed, as it is called, was not anciently 
there. And there is no evidence, however the apostles might have believed what 
is contained in that creed, that they ever wrote it or authorized it. But hades, 
translated hell, means place of departed spirits — here Christ was. There his soul 
was present, and to the thief he said, this day shalt thou be with me in Para- 
dise. 1 

Jlpollos. — I suppose you remember that our Roman Catholic brethren insist on 
a literal translation of the latin word infernum, hell, and say that Christ cer- 
tainly descended there, and that many souls go there first. 

Aquila. — Yes ! their notions are more like the fictions of heathens, about their 
gods and hell, than articles of christian faith. They say the centre of the earth is 
the place for hell torments to those who commit mortal or unpardonable sins, 
and there they are punished forever. Around this is purgatory, a place for the 
expurgation of those who have died without temporal penances for venial sins, 
and after purging them away they enter heaven. Next to this is limbo, where the 
souls of infants who have died unbaptized remain forever, but are not tormented. 
And outside of all is the limbus patrum, where all Old Testament saints remained 
till Christ's death, when he and his companion, the thief, entered the residence of 
these good people, and took them in triumph to heaven. Of all this the Scripture 
makes no mention, — and admit it, the descent of Christ thither would be a glo- 
rious and triumphant action, not one of the greatest humiliation. 2 Instead of all 
this fiction, in Ecclesiastes it is said, that on our death 'the spirit shall return to 
God who gave it.' 

Jlpollos — I have wondered that Bellarmin, the champion of popery, should 
trifle so in regard to God's word — 'for Christ also hath once suffered for sins, the 
just for the unjust, that he might bring us to God, being put to death in the 
flesh, but quickened by the Spirit : by which also he went and preached unto the 
spirits in prison, which sometimes were disobedient ; when once the long suffer- 
ing of God waited in the days of Noah, while the ark was preparing, wherein 
few, that is eight souls were saved by water.' This he quotes to prove his limhus 
patrum — a text that is used to show the similarity in the condition of the Gentile 
world and that of the Antideluvians, the multitude rejecting Christ, and only a 
few being saved, as was the case in the days of Noah. Such are condemned, in 
a state of subjection, in prison, hedged in by divine power. 

Aquila. — This is not the only passage that is by him most shamefully perverted, 
made to mean what, by the most forced construction, it never can convey to the 
mind of a man of common sense. 3 Having considered in all its parts Christ's 
humiliation, let us now turn to his glorious exaltation. This consists of three 
parts, his resurrection, his ascension, and his setting down at the right hand of 
God. 

Apollos. — This is an all-important subject. It is the foundation of the christian 
religion. 'If Christ be not raised, your faith is vain, ye are yet in your sins, then 
they also which are fallen asleep in Christ are perished.' I therefore desire that 
you will set forth all the arguments to establish its truth, consider all the circum- 
stances attending it, and give me that use that ought to be made of this doctrine. 

Aquila. — We suppose then, according to the testimony of both Jews and chris- 
tians, which has also been demonstrated, that Christ did actually die, I prove his 
resurrection by this invincible argument. It is certain that the new sepulchre in 
which he was buried was found empty by both his friends and enemies. If his 
enemies had not found it empty they would, most certainly, have produced the 
body, and thus have proved all the preaching concerning the resurrection false. 
His friends say that he arose from the dead. It follows now, as the body was 

1 Limborch and Wesley. s Limborch. 3 Ibid. 



REDEMPTION. 159 

gone, either that it was removed by men, or it was raised by the power of God. 
If removed, either his friends or enemies must have done it. The latter would 
not do it through interest, the former could not, for the want of power and an 
opportunity so to do. The conclusion is inevitable, that Christ was raised from 
the dead by God the Father. What therefore the Jews say, of his disciples 
stealing the corpse while the watch was asleep, is a subterfuge to cover their 
infidelity. 

Jlpollos. — No one can believe that his disciples, who when he was apprehended 
fled through fear, would rush through an armed guard, to carry off his body, at 
the hazard of their own lives. And no man is so devoid of reason as to believe 
that the soldiers could, all at the same time, fall into a sleep so deep as to let his 
disciples not only unwrap the linen clothes, but lay them in order in the sepulchre, 
and then remove the body without awaking them. 

Aquila. — Beside his disciples were never accused of such a theft, before the 
Sanhedrim, or the soldiers charged with neglect of duty before Pilate ; and if the 
guard were asleep, how did they know that his disciples stole the body. This is 
not all : the angels testified it to the women who came to anoint his body ; the 
apostles, witnesses beyond exception in this matter, since they could not be 
deceived, and would not as we have elsewhere proved deceive others, saw, 
conversed and eat with him. 

Jlpollos. — Could not they be deceived ? 

Jlquila. — No not in this matter, since the Saviour showed himself to them 
several times after his resurrection, and by the many appearances he made, eating 
and talking with them, they could not be deceived. That they would not 
deceive others, in addition to the testimony elsewhere mentioned, consider, they 
sealed the truth of this statement with their blood, and no threatenings or punish- 
ments could deter them from testifying to his resurrection. Is it reasonable to 
suppose that they would constantly persist in a falsehood from which they were 
to receive nothing but death. Had this been so they would not only have been 
the worst, but the most foolish of men. 

Jlpollos. — In the Sacred Writings, Jesus is said to be raised up by the Father. 
'Unto you first God having raised up his Son Jesus, sent him to bless you, in 
turning away every one of you from his iniquities ;' and again, 'God hath fulfilled 
the same unto us, their children, in that he hath raised up Jesus again.' 'To 
serve, 1 says St. Paul, 'the living and true God, and wait for his Son from heaven, 
whom he raised from the dead.' In these texts it is expressly said that God raised 
up his Son Jesus from the dead. 

Jlquila. — Yes — God is said to be the efficient cause of the resurrection. There 
arc many other passages of Scripture where it is attributed to him alone. 'Whom 
God hath raised up,' says St. Peter, 'having loosed the pains of death, because it 
was not possible that he should be holden of it. 1 and so in sundry other places. 
Sometimes ( lod the Father is spoken of as he who raised our Lord Jesus from the 
d<>ad. Not that Christ had not the power to raise himself, for it is said by him, 
'destroy this temple and in three days I will raise it up ;' and again, 'therefore 
doth my Father love me, because I lay down my life that I might take it up 
again,' '\o man taketh it from me, hut I lay it down of myself: 1 have power to 
lay it down and 1 have power to take it up again— this commandment have I 
received of my Father.' From an inspection of these texts, we gather that the 
Father was the primary cause of the resurrection ; that the Lord Jesus had a 
pow.r of raising himself from the dead by virtue of the Divine Spirit resting on 
him, and so likewise was the cause of his own resurrection, but subordinate to the 
Father. 

Jlpollos. — The circumstances of hi.s resurrection were astonishingly magnificent 
and powerful. 



160 THEOLOGICAL COLLOQUIES. 

Jlquila. — They were ; and although various, there was a comhination and an 
agreement of the utmost importance, for the confirmation of the truth. 1. He 
rose on the third day, by a most wise counsel, on the first day of the week, now 
called 'the Lord's day,' and on the first hour of that day, or about our six o'clock. 
Had he risen before, his resurrection might have been questioned; had he re- 
mained longer, his already desponding disciples would have suffered their faith, 
now wavering, to be overthrown. 2. An earthquake attended his resurrection; 
while angels not only appeared, but rolled away the stone from the door of the 
sepulchre, and there testified to the women of his victory over death, and to the 
guard who became as 'dead men' with fear. 

Jlpollos. — With what sort of a body did Christ rise, was it an immortal or a 
glorified one % 

Jlquila. — Evidently with the same body, with which he died. There were, the 
prints of the nails and the wounds made at his death. It was endued with the 
same qualities. St. Luke represents him as saying to his astonished disciples, 
'Why are ye troubled and why do thoughts arise in your hearts, behold my hands 
and my feet that it is I myself; handle me and see, for a Spirit hath not flesh and 
bones as ye see me have; and when he had thus spoken, he showed them his 
hands and his feet.' Fie eat, and talked, and travelled with them, proving by incon- 
testable evidence that he was the same Jesus that was crucified on Calvary. His 
body doubtless was so far immortal as never again to die ; but it was not yet 
glorified, for he had not ascended. But if he had changed his body in any way, 
his disciples might not have been able to recognize him, and might justly have 
doubted the truth of his resurrection ; but there he is, the same personage seen 
and known by hundreds. There are the same wounds and scars; he comes forth 
from the sepulchre. He talks with and makes himself known on the way to 
Emmaus. He enters the door without its being opened in the ordinary way and 
reveals himself. He eats with them on the sea-shore. They know him well. 

Jlpollos. — There are some circumstances connected with this whole affair, that 
has forcibly, while reflecting on it, occurred to my mind. Christ's resurrection 
manifestly sets forth God's glory. Therein was displayed the divine power, and 
on this account he is called 'Christ, the power of God.' It was a demonstration, I 
recollect, of the divinity of Christ's doctrine. Being asked a proof of his mission, 
he gave the Jews none other than this. Indeed, my friend — I never could believe 
that the holiness of God could be so far forgotten and laid aside, as for Deity to 
attest by such a miraculous display the acts of an impostor, that falsely appealed 
to his resurrection. The Jews felt the force in anticipation of such an argument 
as this, and said that we remember this impostor said, 'destroy this body,' &c. 
His resurrection, I think, was an attestation of the truth of his doctrine on this, 
and by consequence, on other subjects. Indeed it proved the truth of the whole 
of what he taught. And it moreover evinced that death was overcome, and 
therefore that sin is fully expiated, and by him should come a spiritual resur- 
rection from a death of sin to a new and spiritual life. And, O ! brother— I think 
in all this there is a most powerful motive to holiness, as the resurrection of 
Christ gives abundant assurance that there shall be to his people a joyful resur- 
rection to eternal life. 

Jlquila. — And lo! my friend — this is but a part of the glory and exaltation of 
our exalted Saviour. To rise from the dead was to become a victor and subdue 
death. I turn to the second part of his exaltation. He is to ascend on high, 
far above all principalities and powers. Come, for a moment consider his 
ascension. 

Jlpollos. — How long was it after Christ arose from (he dead before he ascended? 

Jlquila.— Up. remained on earth, eating and drinking with and instructing his 
disciples, concerning the establishment of his spiritual kingdom. He renewed 



REDEMPTION. 161 

the promise of the outpouring of the Holy Spirit. Tie ordained his disciples and 
sent them forth aposllcs of his, to preach him and the power of his resurrection, 
and at the expiration of forty days, he took them out and ascended from earth to 
heaven, to the throne of God. He left the earth, he set down in heaven. Now 
mark, he selected mount Olivet, that his disciples might have a fair view of him, 
and that there might he no deception : in full day he mounted a chariot of flame 
and ascended on high, leading captivity captive. 

Jlpollos. — It had not occurred to my mind that Christ was forty days on earth 
after his resurrection, and I had really forgot the circumstance of his ascending 
from mount Olivet, so that there might be no deception in the case. He remained 
here long enough to attest his resurrection, and then ascended in a manner so 
visible and apparent that all present might be able to attest this act. 

Jlquila. — It was even so. Let us look for a moment at this all important 
subject. Jesus did not ascend as did Elijah in a tempest suddenly, but by 
degrees. He was taken up from them when all were present, and all together 
saw him and looked on him. 'Whilst they beheld he was taken up.' They 
were therefore unexceptionable witnesses of his ascension. When Jesus arose, 
he manifested himself to witnesses, chosen from the beginning for that purpose; 
as wore the three chosen to behold his transfiguration. The pouring out of the 
Holy Ghost was on the apostles, when assembled, not on all, at Jerusalem, nor 
were they permitted to behold his ascension; several reasons can be assigned for 
this. 1 . Salvation is by faith not sight, for sight is inconsistent with the obedience 
of faith. 2. Had the Jews seen him ascend they might have acknowledged him 
as lord and king, and yet might not have relied on him by faith for salvation. 3. 
And indeed it is not even apparent that they would have gone so far as this, the 
soldiers had seen his resurrection, but the Jews had bribed them : they, had seen 
the miracles of Christ and had attributed them to the devil. Had they seen his 
ascension, they perhaps would have denied the whole. We have at least the 
testimony of Abraham, 'If they believe not Moses and the prophets, neither will 
they be persuaded though one were to rise from the dead.' As the whole is on 
the ground of faith, as Christ said to Thomas, 'Blessed are they that believe, 
though they have not seen.' I am sometimes led to consider how very strong the 
evidence of Christ's ascension is. He ascended in the presence of his disciples. 
He had died certainly. He as certainly arose. Now he ascends, all see him 
taken up. 1. Two angels immediately appear and testify to his being received 
into heaven. 2. The outpouring of the Holy Ghost, according to his promise, 
by which he proved his possession of the eternal kingdom. 3. Stephen saw him 
there, and he was seen of Paul while travelling to Damascus. 4. All the apostles 
testify that the astonishing miracles they performed, were 'done by the name of 
< luist risen from the dead and reigning in heaven, from whence God is said 
to bear thnii witness;' 'with signs following,' (that is) seal the truth of their 
pi( aching. 

JlpoUos. — The idea then, of a corporeal omnipresence on the ground of the 
hypostatic union, is evidently fallacious. The Scripture assigns to Christ an 
ascension from earth to heaven, where lie, in his glorious body, IS ever visible, 
while every where present, as a pure Spirit, influencing all alter a spiritual 
manner. 

Aqwia, — This, my dear brother, — is like such persons saying, heaven is every 
Avhere; but. remember, heaven is not in hell: heaven is a place; thither Christ 

ascended, and there he is gloriously present, beheld by all; and although it be 
said, «I am with you always/ 'where two or three aiv gathered together, there am 
I;' this presence is nol a corporeal, but a spiritual presence, invisible, and Known 
only h\ his action and operatii a on the soul. There is a spiritual impletion, if 1 



1G2 THEOLOGICAL COLLOQUIES. 

may so speak, by which he fills the church with all the gifts of his holy Spirit, 
though corporeally invisible. 

Apollos. — Thus omnipresent, he sees, knows, and hears the prayers of all ; he 
was present corporeally a while on earth, for the establishment of his truth, and 
then ascended on high, quick as light, which he has made, and set down in the 
presence of all his holy angels. 

Jlquila. — Again ; God the Father is presented as the efficient cause of this 
ascension : 'This Jesus hath God raised up, whereof we all are witnesses.' 
Again, 'the God of our fathers raised up Jesus, whom ye slew, and hanged on a 
tree.' In the epistle to the Ephesians, St. Paul speaks of the exceeding greatness 
of God's power, which he wrought in Christ, when he raised him from the dead, 
and set him at his own right hand, in heavenly places, 'far above all principality 
and power,' &c. and, 'wherefore God also hath highly exalted him, and given 
him a name, which is above every name, that at the name of Jesus, every knee 
should bow, of things in heaven, and things in earth, and things under the earth.' 
In Ephesians, we learn, not only that God the Father carried him in triumph to 
heaven, but that as the result of the victory obtained over sin, death, and hell, he 
is placed on the throne of his Majesty, and has all power, and dominion, forever 
and ever. 

Jlpollos. — It appears to me, that there must be an important end accomplished 
by the ascension, and that we are particularly interested in it — he by it, securing 
to us a title to eternal bliss. 

Jlquila. — The ends of his ascension were various : some respected him only ; 
some, him, for man's sake ; and others have a more immediate respect to us. 
Christ had acted as the Father's ambassador, to save the world ; and as a reward 
of obedience, he is introduced with majesty into his palace and glory forever. 
This, however, regards Christ only ; but those ends which refer to him for our 
sake, are simply these. 1. That he might be our Mediator: sin has put us at an 
immense moral distance from God; he is holy: angels look not on him, but cover 
their faces with their wings; how could sinful man approach such an awful 
Majesty? but Christ having entered into heaven, carrying thither our nature, 
which he assumed, as flesh of our flesh, bone of our bone — our priest, our inter- 
cessor, he enters within, and makes accessible forever, to poor apostate man, a 
throne of grace. 2. That he might send down the Holy Ghost, which he could 
not have done, unless he had ascended ; for it is said, 'the Holy Ghost was not 
yet given, because Jesus was not yet glorified.' 

Jljjollos. — I see the end of his ascension, as it regards us wholly. He ascended 
to confirm to us the truth of our ascension, and the happiness beyond the grave. 
'I go,' said he, 'to prepare a place for you; I will come again, and receive you to 
myself. 1 Paul considers it as present, and certain, 'quickened together with 
Christ.' Here, on earth, our hopes are not to be fixed ; heaven, whither Christ 
has entered, is to be our home, — and following him, who has gone to possess our 
inheritance for us, we shall at last be united with him, in an eternity of delight, 
where the 'wicked cease to trouble, and the weary be at rest.' 

Jlquila. — The third degree, if I may call it such, of Christ's exaltation, is his 
setting down at the right hand of the Father, which has ever been considered the 
most honourable seat about a king. Of this state of exaltation, the Psalmist 
says, in that inimitable psalm concerning Christ's victory over the heathen, 'Sit 
thou on my right hand, until I make thine enemies thy footstool.' The right 
hand, among men, is considered the most honourable side, and whoever sets at 
the right hand of a king, is considered not only next to him in glory and honour, 
but a partaker with him in regal power, and authority. So, by Christ's setting at 
the right hand of the Father, is not only meant an exaltation to the highest place 
next to the Father, but his sharing with him in the supreme authority, and 



REDEMPTION. 1G3 

dominion of all things. 'Sit thou,' reign thou with me over the people; and that 
this is the meaning, is evident from the second verse of the same psalm, where it 
is said, 'rule thou in the midst of thine enemies ;' and the whole we understand 
as prophetic of his regal authority and power. That I am correct in this, Apol- 
los — you may ascertain by a reference to the exposition of Paul, on this very 
passage, 'God,' says he, 'has set Christ at his own right hand in heavenly places, 
far above all principality and power, and might and dominion.' And St. Peter 
says, 'Christ is gone up into heaven, and is on the right hand of God: angels and 
authorities, and powers, being made subject unto him;' and also, remember the 
quotation in another place, of the glorious vision of the expiring Stephen, who, 
looking steadfastly up into heaven, saw 'the glory of God,' and Jesus standing on 
the right hand of God, prepared and armed with power to assist him. 

Apollos. — My dear friend, — the last part of this conversation, has been truly 
profitable to me. I have said to my heart, could a mere creature be thus exalted 
to share the omnipotence of Deity? If Jesus were a created being, could he 
take a seat so lofty, and exercise all the prerogatives of the Divinity? No! he is 
equal with God ; and during your discourse, this blessed passage in God's word, 
has been running through my mind, 'He thought it not robbery to be equal with 
God, but took upon him the form of a servant, and became obedient unto death, 
even the death of the cross ; wherefore God hath highly exalted him, that at the 
name of Jesus, every knee should bow and every tongue should confess that he 
is Lord of all, to the glory of God the Father.' 

Aquila. — Then, as our supreme and glorious advocate, we may ever depend on 
him, as present, and attending to our interests at his Father's court. 



collogiuy V. 

REDEMPTION CONTINUED — CIIKIST ITS INSTRUMENT — HIS OFFICES CONSIDERED ; AND FIRST 
THAT OF A PROPHET — HIS INSTALLATION INTO, AND HIS EXECUTION OF THAT OFFICE. 

Aquila. — In our last, we mentioned Christ, not only as the instrument of man's 
salvation, but particularly as the mediator between an offended God, and guilty 
men. In the character of mediator, we shall be led to notice several things. 
When we consider the manifold misery of man, we perceive this mediatorial 
office divided in such a way as to adapt itself to man's peculiar condition. In 
Scripture, Christ is presented as prophet, priest, and king: as a prophet, or 
teacher, he was manifested to enlighten the world, and instruct the ignorant, 'I 
am the light of the world.' 2. As a priest, he offered himself a sacrifice for sin; 
and, 3. As a king, he brings in the laws of righteousness and true holiness, 
affording power for the subjection of the heart to God, and a successful resistance 
of the allurements of sin, and the temptations of the devil. 1 

A polios. — I can only acquire a correct understanding of any subject, by taking 
all its parts separately. You will oblige me by considering each one of Christ's 
offices separate from the other, that so I may understand his true character as 
mediator. 

Aquila — Well, we will first consider his office as a prophet, in which there 
are two things that are to be particularly observed. The first, is his installation 
into, and the second, his execution of it. In the installation of Christ, into the 
prophetic office, we consider the preparation of his person for that mission be 
was about to undertake, and then the mission itself. I do not mean by this, that 
Christ, according to some, was taken up into heaven, and there prepared. 
descending again to earth. Those texts quoted for this purpose, oolj refer to the 

1 Benson. 



164 THEOLOGICAL COLLOQUIES. 

fact of his eternal sonship, and his 'being ever with the Father ;' his coming 
forth,, being united to humanity, for our redemption, and then visibly ascending 
on high, to plead our cause. 1 

Jlpollos. — Then, by this preparation, you mean the manner in which he was 
informed, and qualified for the duties of this office 1 

Aqulla. — I do. From the Scripture, we learn that he was conceived of the 
Holy Ghost, and from the womb, he was filled with it; residing continually 
in him, he was instructed 'in all wisdom and knowledge.' This was not 
imparted by dreams or visions, as to the old prophets, or by the intervention of an 
angel, as in the case of Moses, but by an immediate and most glorious revelation 
from the Father. At his baptism, this revelation was manifest in a plentiful 
effusion of the Holy Spirit, which 'descended and lighted on him like a dove.' 
Hence it is said, that 'God giveth not the Spirit by measure unto him;' and again, 
'of his fulness have all we received, and grace for grace.' When a plenary com- 
munication of the Divinity, qualified the man Christ Jesus for his work, a course 
of temptation the most afflictive, also conspired to prepare him to exercise that 
ability, which the divine Spirit afforded ; and after an experience of the same, 
execute with alacrity his holy mission. Consider for a moment, the fourth chap- 
ter of Matthew ; there is the Saviour, 'led up by the Spirit into the wilderness, to 
be tempted by the devil ;' he fasts forty days and nights ; Satan now approaches 
and assails him. 1. He tempts him to distrust the divine Providence — 'If thou 
be,' &c. 'command.' 2. To murder himself, — 'cast thyself down,' &c. 'for it is 
written, he will give his angels charge concerning thee,' &c. 3. To worship the 
devil, being allured by the promised glory and good of earth, — 'All these will 
I give you, if you will fall down and worship me, 1 &c. Christ's commanding 
rebuke shows the presence of Deity, and that in the mighty contest with flesh, 
being hungry, with the world, in regard to its glory, and with Satan, who sorely 
tempted, he came off more than conqueror ; and thus showed his qualification for 
the holy and glorious mission, on which he was about to enter. 

Jlpollos. — I suppose you mean to set forth the divinity of that mission under the 
prophetic office. 

Aquila. — I do. There are several passages wherein our Lord speaks as does 
the apostle Paul of him, as sent of the Father, hence he is called 'the sent 
of God,' 'the apostle and high-priest of our profession.' The divinity of this 
mission was manifest on the day of his baptism, when solemnly inaugurated into 
this office of a prophet, the Holy Spirit descending, that which was typified by the 
holy anointing for office, and we hear 'This is my beloved Son in whom I am 
well pleased.' And at his transfiguration, 'Hear ye him.' John's testimony 
ought on account of its disinterestedness to have prevailed. He testified of his 
mission, 'Ye sent to John and he bare witness unto the truth.' Lastly, the in- 
numerable miracles of which we will talk at another time, evince the divinity of 
his mission. To them the Saviour himself appealed, and on no account can I, my 
friend — admit that a holy God would subvert the laws and order of nature, in 
order to establish a mission that is founded on an imposture. You have the 
Saviour now installed, and now commissioned to teach the world. 

Jlpollos. — We then turn naturally, I see, to the execution of that office or 
important work. I presume this consists chiefly in the promulgation of his 
doctrine. 

Jlquila. — It does. But there are other things connected therewith necessary to 
be explained. I will consider, first, the annunciation of this doctrine and the 
things relating to it, and then the confirmation of the doctrine itself. 

1 Limborch and Watson. 



REDEMPTION* 165 

First, let us consider the doctrine itself, and then how it was proposed to 
the world. Although the doctrines of Christ, as taught by his apostles and 
himself, might be considered separately, inasmuch as they do not come under the 
same office exactly, yet as this is the most suitable time, and as true apostles 
could never teach what he had not authorized, we may here consider the 
doctrines of Christ, as those taught by him before, and by his apostles after, his 
ascension. 

Jjpollos. — Give me a concise exposition, my friend — of what you understand by 
the gospel. 

Jlquila. — It is simply that last and most perfect revelation, that Deity has made 
of his will, concerning the everlasting salvation of man, and the means of obtaining 
it. It is therefore evident that this and all other covenants, into which God has 
entered with man, consist of two parts : precepts to be obeyed, and promises 
proposing privileges to be enjoyed. 1 

Apollos. — But, brother — has Christ, under the new covenant, proposed any 
precepts to be obeyed as a condition of salvation? While I am not of opinion 
that obedience is wholly unnecessary, I am not sure it is as necessary as some 
suppose. I have heard it suggested that the precepts of the gospel are only 
repeated out of the law, and that obedience to these is not necessary, as Christ 
fulfilled and obeyed them all; and that when he commands any thing, he really 
promises what he himself will work in the elect. 

Aquila. — For a general answer, let me premise, that while obedience to precepts 
is not the condition of salvation, yet is that obedience the evidence we are required 
to give of evangelical faith, which is the condition of salvation. 'Faith without 
works is dead,' i. e. is not faith at all. Again, such an opinion would subvert 
all holiness and stop all true endeavour to honour and glorify God. If Christ has 
done or will absolutely and unconditionally perform this, where is the necessity 
of our working at all, as God will necessarily work in us ? But, Apollos — for a 
particular answer to this error notice, 1. That our Lord, when about to commence 
his sermon on the mount, and deliver his precepts, obedience to which is the 
test of true faith, he ushers them in after this manner. 'But I say to you,' which 
proves precepts properly so called to have been dispensed by him, under the new 
dispensation, as also appears from other parts of his word. Thus, 'a new com- 
mandment,' saith Jesus, 'I give unto you that ye love one another, as I have 
loved you, that ye also love one another.' 'If,' saith he, 'ye keep my command- 
ments, ye shall abide in my love;' and 'this is my commandment, that ye love 
one another as I have loved you;' and yet again, 'Ye are my friends, if ye do 
whatsoever I command you.' 2. Christ is a king; when about to ascend to his 
kingdom, he commanded his apostles not only to disciple and baptize all nations, 
but 'to teach them to observe whatsoever he had commanded them.' It is cer- 
tainly not right to divide and separate what God has united, I mean precepts and 
promises. The gospel has its promises, but they are not absolute and uncon- 
ditional. They are suspended generally on obedience to precepts, as the evidence 
of an evangelical and living faith. Hear, my friend Apollos — Christ himself. 
'He that believeth on the Sou hath everlasting life; and he that believeth not the 
Son shall not see life, but the wrath of God abideth on him.' St. Paul says, 'If 
ye live after the spirit ye shall die, but if ye through the spirit do mortify the 
deeds of the body ye shall live.' And, 'Be not ifeceived Gfod is nol mocked, for 
whatsoever a man soweth, that shall he also reap. For he thai soweth to the 
flesh shall of the flesh reap corruption, but he that SO we th to the spirit shall of the 
spirit reap life everlasting.' 'Follow peace with all men ami holiness, without 
which no man shall see the Lord.' And St. John says, 'Little children, let no 

1 Doctor Clarke and Benson. 
22 



166 THEOLOGICAL COLLOQUIES, 

man deceive you : He that doeth righteousness is righteous, even as he i& 
righteous.' 

JLpollos. — But this would be making Christ a legislator, and his gospel a law. 

Jlqaila. — The Scripture saith that the gospel is the f law of faith.' Hence it 
is said, 'Bear ye one another's burdens, and so fulfil the law of Christ.' St. 
James, speaking of the gospel says, 'Whoso looketh into the perfect law of liberty 
and continueth therein, he being not a forgetful hearer but a doer of the work, this 
man shall be blessed in his deed.' Christ has always been considered as a legis- 
lator. He has been denominated such by the church, if on no other ground, on 
that of his office as king. 

Apollos. — But it is said, f the law was given by Moses, but grace and truth 
came by Jesus Christ. 

Aquila. — In every law two things are to be considered. The precepts them- 
selves and the manner in which they are enforced. Precepts are certainly suitable 
to every law; but yet the manner of exacting them may vary. For instance, the 
observance of precepts may be rigidly required, not remitting any offence in any 
way, and thus the law of works is strictly and properly called a law. But when 
the observance of them is required according to equity, or as a father deals with 
his son, as in the gospel dispensation, which admits of remission of sin to the 
penitent, on condition of faith, and grants the divine Spirit to aid obedience : then> 
the gospel is called grace in opposition to the covenant of works called the 'law.' 
Not that it acquits us from moral obligation, or from obedience to the precepts of 
the law, as far as it can bind us, and requires a holy walk as the evidence of faith; 
but as it takes away the rigour of the law, admits repentance and remission, and 
grants grace to support us in all our attempts at obedience. 

Apollos. — You must excuse my bringing up this subject at this time and in this 
way. I want to understand all ihings appertaining to the plan of salvation. I 
wish to know the ground of my faith, and if assured that I am in error, I am 
ready to abandon my opinions at any time for the true light, after which I seek. 
I want unequivocal arguments, which I may offer as a reason of the hope that is 
in me. Does not God declare that he would make a new covenant with the 
faithful, not like the one contained in the law of Moses, saying, 'I will put my 
law in their inward parts, and write it in their hearts.' 

Aquila. — This is certainly not a promise that the Deity will immediately work 
obedience according to the ideas of some, in the hearts of his elect to his precepts, 
but that he will pour on his people the favours which should induce the love and 
practice in heart of his law. This is evident from what follows, 'I will forgive 
their iniquity and remember their sin no more.' 

Jlpollos. — But did not our Saviour fulfil the law by the addition of new precepts, 
or did he only rescue it from the false glosses of the Pharisees ? 

Aquila. — Socinus and his followers have maintained the former, and say that 
Christ added several precepts to the law of Moses, as those against adultery, 
against swearing, about loving our enemies and not loving the world, those con- 
cerning humility, the abstinence from things lawful, and several others. On the 
contrary, some Calvinistic divines have taught that Christ only explained the law 
and rescued it from the corruptions and false expositions of the Pharisees. It has 
been said, that the decalogue is a summary of all the precepts of the christian 
religion, to which they may all may be referred. You will remember we are 
ever to distinguish between the literal and mystical meaning, as it is called, of 
the law. If we consider the law according to the letter, the gospel most cer- 
tainly excels it both in the perfection of its precepts and the greatness of its 
promises. 1 
Jlpollos. — How is this? 

1 Limborch, Clarke, Schmuckcr, and Watson. 



REDEMPTION. 1G7 

Jlquila. — The precepts of the law are for the most part ceremonial ; whereas, 
the gospel prescribes but a few ceremonies,, its chief intention being to purge the 
conscience. 1 

Jlpollos. — Well. Bat I speak of moral precepts. 

Jlquila. — As to moral precepts, it is certain that on account of the 'hardness' of 
man's 'heart,' the law allowed things that the gospel does most positively forbid. 
In view of this, some have supposed that there are no precepts in the law, which 
in express terms set forth a rule to our conduct. 2 

Jlpollos. — But was it not written in the law, 'Thou shalt love the Lord thy God 
with all thy heart, and with all thy soul, and with all thy might,' what greater 
love could the gospel teach ? 

Jlquila. — But, brother — can a general precept admit of an inference, when that 
precept is but a summary of more particular ones, that would include the same 
commands as are set forth in the gospel ? I admit that the manner of requiring 
obedience to them was the same under both dispensations. 

Jlpollos. — It is said in the Old Testament, 'If thou meet thine enemy's ox or his 
ass going astray, thou shalt surely bring it back again.' Is not this the perfect 
law of charity ? 

Jlquila. — This it has been said was an enemy of their own people, or of the 
tribes, as to others, they were not only allowed to hate, but were commanded to 
destroy them; hence it is inferred that a love to all, without exception, was not 
enjoined under the law. And although they were not allowed to cherish hatred 
in the heart against a brother, they certainly were no where commanded to return 
blessings and prayers for revilings and curses. Also the revenging an affront was 
lawful, and any man that should meet a murderer might slay him without any 
formal process. 3 

Jlpollos. — Are not the precepts proper for human life contained in the tenth 
commandment? 

Jlquila — I really think not. This does not speak of an adulterous desire, which 
our Lord pronounces adultery of the heart, but that act by which one man coveted, 
and sought to possess as his own, another man's wife. 

Jlpollos. — Does not St. Paul say that he 'taught but Moses and the prophets V 
He informs us that he taught nothing but what Moses and the prophets foretold 
should come to pass. For he preached that Jesus was the Christ, that he rose 
from the dead and now reig-ns in heaven, according to the predictions of the pro- 
phets. From this it does not surely follow that what Christ commanded was 
formerly also commanded by Moses and them. 

Jlpollos. — If the precepts of the gospel be so much more perfect than those of 
the law, is not our yoke more grievous than the one imposed by that law, since 
the gospel has added many new precepts ? 

Jlquila. — I may answer that die law was burdensome on account of its cere- 
monies, from which the gospel frees us. It was called a yoke because it imposed 
a rigid obligation to a sinl«ss obedience, withou! remission for a capital offence, as 
I have elsewhere shown. Whereas the gospel offers forgiveness on our repentance 
toward God, and faith in our Lord Jesus Christ. Moreover, while the gospel 
proposes grace to discharge duty, the law is a yoke on account of the little assis- 
tance it affords to benr it. 

Jlpollos. — I am obliged to you for premising these things concerning the sape 
riority of the gospel over the law. Will you now, as promised, give mo a more 
particular explication of the precepts of Christ's gospel \ 

Aquila. — These, my friend, relate either to points of doctrine, or to our lives 
and manners. 

' Limborch. » [bid Stackhonse and Limborcfi 



168 THEOLOGICAL COLLOQUIES. 

Apollos. — What relates to doctrine ? 

Aquila. — Faith in our Lord Jesus Christ, which is required as the necessary- 
condition of salvation : that we should believe him to be the true Messiah, pro- 
mised by God to be sent into the world. As to precepts relating to our lives, they 
regard the deportment not only of the outward, but also the temper of the inward 
man. These commence with repentance and prayer, as preparatory means for 
the exercising an evangelical faith in Christ, and extend to all the christian and 
relative duties enjoined in the gospel. 

Apollos. — This doctrine of the Saviour appertained especially to the Jews ? 

Aquila. — It was not suited to the Jews only, but to all mankind, and was 
designed alike for the benefit of all. You remember that after the resurrection he 
commanded his apostles to go into 'all the world' and preach it to 'all nations,' 
whom they were to receive into church- fellowship and communion, on condition 
of faith, without any respect to the legal ceremonies of the Mosaic economy. 

Apollos. — You mentioned that the promises of the gospel were intimately con- 
nected Avith the precepts. What are the promises of the gospel ? 

Aquila. — Chiefly, 1. Remission of sins, without exception, to every believer in 
our Lord Jesus Christ. 2. The gift of the Holy Ghost, promised not only to the 
apostles, but to every believer in all the world, not only for his spiritual comfort, 
but to aid and strengthen him in every duty. 3. The resurrection of the dead and 
eternal life, expressed not in dark and obscure, but in clear and unequivocal terms. 
Here then, my friend, you have a comprehensive view of the precepts of Christ, 
as they regard both our doctrines and lives, and the gracious promises of pardon, 
comfort, and eternal life after death, as directly connected with obedience to them. 

Apollos.— But I thought that Christ's prophetic office respected chiefly his 
course as a divine teacher and as a prophet. 

Aquila. — To this part of Christ's prophetic office certainly belong his foretelling 
future events, in which he excelled all others, and also his praying for the people, 
and the success of his preaching, all which belonged to his office as a divine 
teacher. 

Apollos. — Do show me how the Saviour discharged this part of his office ? 

Aquila. — You may then consider what is set forth in God's word, concerning 
his zeal. See how he preferred the glory of God and the salvation of men to all 
other things. Look at his freedom and boldness of speech. He ever taught with- 
out respect of persons. Mark how he instructed the people, not as the scribes and 
Pharisees, but as one having authority ; not as the prophets, that used to say, 
'thus saith the Lord,' but in his own character as the fountain of light — 'I say 
unto you.' Also consider his wisdom, whereby he revealed such things as were 
unknown for ages, even to the chief of the ancient prophets. Do for a moment 
attend to the account given of his eloquence. The clearness and power of his 
doctrine was manifest to all. All who heard admired the 'gracious words that 
proceeded out of his mouth,' and 'all bare witness and wondered,' and with aston- 
ishment said 'is not this Joseph's son ?' Moreover his very enemies acknow- 
ledged 'that never man spake as he did.' 

Apollos. — But did he not often teach by parables and dark sayings? 

Aquila. — He did : but he took care to explain them to his disciples ; and his 
preaching in this way was calculated to excite attention, and afterward a desire to 
know the meaning of the same, which from time to time was imparted by the 
Redeemer. 

Vriscilla. — O ! I have often thought I could see him preaching his own plan 
for eternal salvation, to thousands seated on the grass on the plains of Judea, most 
of whom it is likely heard for the first time, some perhaps for the last, a gospel 
sermon, preached by the Author of that very gospel. 



REDEMPTION. 1 09 

COLLOaUY VI. 

THE PROPHETIC OFFICE OF THE REDEEMER CONTINUED — THE CONFIRMATION, DESIGN, AND 
EVENT OF HIS DOCTRINE — SOME OBJECTIONS ANSWERED. 

Apollos. — Suppose, my brother Aquila, that some one should say the doctrines 
taught by Christ are false. How would you prove them true? Have they ever 
been confirmed? 

Aquila. — Thousands have denied their truth, but they have been confirmed by 
evidence that is incontestable. I will adduce several things by which you will 
see their truth. 1. The miracles of our Lord attest the divinity of his mission, 
and the truth of his doctrine. You remember the frankness with which Nicode- 
mus owned this, — 'Rabbi, we know that thou art a teacher come from God, 
for no man can do the miracles that thou doest except God be with him.' To 
the evidence of miracles Jesus himself appealed for the truth of his doctrine and 
divinity of his mission. 'But I have greater witness,' i. e. stronger testimony, 
'than that of John, for the works which the Father hath given me to finish, the 
same works that I do, bear witness of me that the Father has sent me.' 'If,' says 
he, 'I do not the works of my Father,' i. e. if I perform not the acts of a God, 
'believe me not. But if I do, though ye believe not me, believe the works, that 
ye may know and believe that the Father is in me, and I in him.' John's message 
to Christ was, 'Art thou he that should come, or do we look for another ?' Jesus 
replied, appealing to the evidence of miracles, 'Go and show John again those 
things that ye do hear and see : the blind receive their sight, the lame walk, the 
lepers are cleansed, the deaf hear, the dead are raised up, and the poor have the 
gospel preached to them.' Moreover many who saw his miracles were moved to 
believe on him. Witness the case of good Nathaniel, on Jesus' giving him evi- 
dence that he saw him under the fig-tree, he said, 'Rabbi thou art the Son of God, 
thou art the King of Israel.' On the performance of the first miracle, turning 
water into wine, it is said he not only 'manifested his glory' but 'his disciples 
believed on him ;' and also many believed for the saying of the Samaritan woman, 
which testified, 'He told me all that ever I did.' 

Apollos. — I wonder I did not think of all this. The miracles of Christ, St. John 
says, are recorded that we may believe. 'These are written,' i. e. miracles, 'that 
ye might believe that Jesus is the Christ, the Son of God ; and that, believing, ye 
might have life through his name.' 

Priscilla. — Yes — and you know Apollos — the Jews are blamed for not believing 
in Jesus, who wrought so profusely his miracles among them ; and St. John says, 
that 'though he had done so many miracles before them, yet they believed not on 
him.' 'If,' says Christ himself, 'I had not done among them the works which 
none other man did, they had not had sin.' 

Aquila. — Unbelief against such a flood of evidence argues great moral depra- 
vity, as well as maturity in crime, and obduracy and guilt of conscience. 

Apollos. — But it has been objected that miracles are not a sufficient evidence of 
the divine mission of Jesus Christ, since it may happen that a miracle may be 
performed by some false prophet, to whom God would have no credit to be given. 
To substantiate this position the Jews quote a part of the 13th chap, of Deut. 'If 
there arise among you a prophet, or a dreamer of dreams, and giveth thee a si_ru 
or wonder, and the sign or the wonder come to pass, whereof he spake unto thee, 
saying let us go after other gods, which thou hast not known, ami let us serve 
them, thou shall not hearken unto the words of that prophet, or that dreamer oi' 
dreams, for the Lord your God proveth you, to know whether ye loved the Lord 
your God with all your heart and with all your soul,' Some also say that chris- 
tians, according to their own system, cannot be fully convinced of the divinity of 



170 THEOLOGICAL COLLOQ.UIES. 

his mission,, as Christ himself foretold 'that false prophets should arise/ who would 
work signs and wonders.' 1 

Aquila. — In answer to all this, I would say generally, God may have permitted 
some false prophets among the Jews-, to perform works, which could not, by 
many, be accounted for, on natural principles ; but we deny that an impostor can 
perform a miracle, properly so called, for the confirmation of the truth. Those 
mentioned in the text you have quoted, are not there called miracles, but a sign, 
or wonder, or a dream ; all of which may exist without a miracle : moreover, it 
is allowed, as is stated in the text, to prove God's people. The object too, of such 
prophets, was to draw them away from the true God, and by 'these lying won- 
ders.' This could never be said of Christ; for he did not, either by his doctrine 
or miracles, at any time, excite the people to depart from the true God; his 
miracles were true miracles : i. e. works above the power of nature, or works 
accomplished by a supernatural power. 

Apolbs. — But how will you distinguish those that are true and genuine, from 
those that are false ? 

Aquila. — Several things will place this subject in its proper light. 1. That the 
reputed miracle shall manifestly appear to have been done, and the effects be 
visible to our senses : as giving sight to the blind, hearing to the deaf, and life to 
the dead, — all of which, were so many signs of the reality of Christ's miracles, 
none of them being done in secret, but openly, and in the view of all the people. 
The effects thereof were notoriously visible. 1 2. Another thing to be considered, 
is, that it shall exceed the power of nature, either by being wrought without its 
assistance, such as raising the dead to life, and giving sight to one born blind, or 
by being wrought after a supernatural manner; and this qualification is evident 
in most miracles performed by our Lord. 2 It is requisite that the miracles should 
not tend to the subversion of any doctrine, already approved and established of 
heaven, by sufficient miracles. God cannot contradict himself, nor destroy any 
doctrine, which he had before confirmed. 3 

Apollos. — But were these the objects of Christ's miraculous deeds'? 

Jlquila. — They were. 1. The reality of his miracles, and the object too, are 
manifest. If we look at their number, according to St. John, 'there were also 
many other things which Jesus did, the which, if they should be written every 
one, I suppose that even the world itself, would not contain the books that should 
be written.' 2. This is more manifest, from the fact, that they' were universal, 
such as extended to all creatures, even to devils. 'There was brought unto him 
one possessed with a devil, blind and dumb, and he healed him, insomuch that 
the blind and dumb both spake and saw.' You also remember the man met by 
Jesus coming out of the tombs, where the very devils cried out, 'art thou come 
hither to torment us before the time.' At another time he rebuked the devil, and 
he came out of the child; again, my friend — see him 'walking on the sea,' and at 
his command, both the 'winds and the sea' are quiet; at his command, the fishes 
gather around the ship of his disciples, while they, as he directs, 'cast the net on 
the right side.' In his hands, a 'few loaves' are sufficient to feed thousands; he 
speaks, and the 'water becomes wine.' See how the swine obey his voice; the 
fig-tree dies at his word; at that word, all sorts of distempers are cured, and even 
death itself is obedient to it. To one who had been dead for days, Jesus speaks; 
Lazarus 'comes forth,' and he re-enters upon the avocations of human life. 

Jlpollos. — It would seem that most of these miracles were mercies. 

Jlquila.— Yes ; and this is the third thing that Christ's miracles suggest. The 
object, if we except two, the killing the barren fig tree, and the commanding a 
herd of swine, which ran violently into the deep; of every miracle, was obviously 

1 Paley, and Chalmers. ? Ibid. 3 Ibid. 



REDEMPTION. 171 

and directly beneficial. Moreover, their effects were not transient, but perma- 
nent j they were performed by a single word, as the act of a God. Lastly, he 
gave to others the power of working miracles in his name, which could not be 
done had there been any deception in the matter, 

Jlpollos. — Several notable miracles were wrought, I know, by others. 

Jlquila. — Yes; and what is remarkable, God the Father performed miracles, 
by which he established the authority of his Son among men ; these testify to him 
as the true Messiah. What a notable miracle was that at his baptism, when the 
holy Spirit descended as a dove, and a voice was heard, saying, 'this is my 
beloved Son, in whom I am well pleased.' His transfiguration on the mount, is 
mentioned by St. Peter as an extraordinary sign of his Messiahship, — for he 
received from God the Father, honour and glory, when there came such a voice 
to him from the excellent glory, 'this is my beloved Son, in whom I am well 
pleased.' And at another time, another voice came down from heaven, in the 
hearing of a multitude of Jews. 

Priscilla. — May you not add to all these, the fact, that the very events that 
happened at his death and resurrection, prove that his authority was from on 
high? 

Aquila. — Indeed it does. The sun is darkened, the veil of the temple is rent 
in the midst, the graves are opened, and the bodies of saints arose, and were 
manifested to many. But above all, my friend — the raising of Christ from the 
dead, and the taking him into heaven, in broad day, which was witnessed by so 
many, are incontestible evidence of the divinity of his doctrine. 

Jlpollos. — I have wondered why there were no signs in the heavens, such as 
were asked by the Pharisees, and such as were manifested in the times of Joshua 
and others ? By this means, all pretence of incredulity would have been taken 
away from the Jews. 

Aquila. — God works not according to the humour and vain curiosity of man, but 
only in such a way as in his infinite widom seems best, to create belief in man, 
and leave untrammelled the human will. Again, it does not appear that they 
would be wanting in a pretence to infidelity, since God by raising Christ from the 
dead, gave them such a sign as exceeded all others. This they saw, this they 
knew. But God did show signs in the heavens in favour of Christ, as the send- 
ing down the Holy Ghost, by opening the heavens, and by receiving therein our 
glorified Jesus. 

Priscilla. — The conclusion is inevitable, that the obstinacy of the Jews was 
such, they would not receive Jesus, though they had no manner of excuse for 
rejecting him. Naaman the Syrian, and the woman of Sarepta believed after 
one single miracle, why then should the Jews be so very incredulous, notwith- 
standing the innumerable miracles wrought by our Lord. 

Aquila. — They themselves say, 'we know that God spake unto Moses.' But 
how did lliey know it, unless it was by miracles ? Now if they admit and 
believe the miracles of Moses, why not believe those of Christ, which so far exceed 
them both in number and grandeur ? 

Apollos. — Indeed, I perceive that the objections on this ground are surely falla- 
cious, and I confess that I cannot see how any man can get ever the miracles of 
Christ. You have proved the Bible to be true, and this does most positively 
testify to him. 

Aquila. — Indeed this is a second evidence, or confirmation of his doctrine. 1 
Hence he said, 'Search the Scriptures ; for in them ye think ye have eternal life, 
and they are they which testify of me.' He confirmed his doctrine by testimony 
adduced from the Old Testament, and with so much skill that the 'Jews mar, 

1 Watson, Doctor Gill, and Limborch. 



172 THEOLOGICAL COLLOQUIES. 

how he knew letters, having never learned.' You remember when he came to 
Nazareth, where he had been brought up, when he went, according to his custom, 
into the synRgogue, after having read aloud a remarkable passage in Isaiah, pro- 
phetic of himself, he said, closing the book and delivering it to the minister, 'This 
day is this Scripture fulfilled in your ears.' On another occasion, 'beginning at 
Moses and all the prophets, he expounded unto them, in all the Scriptures, the 
things concerning himself;' and 'he opened' the 'eyes' of his disciples to under- 
stand the same, and see that 'according to the Scriptures' he 'must thus sutler for 
the redemption of the world. 

Priscilla. — Yes — you know how he confounded the scribes and Pharisees, and 
avoided the snares they laid for him, by giving such an interpretation of Scripture, 
as they could not controvert. Apollos — do you read the 21st and 22d chapters of 
Matthew, you will be forcibly struck with the manner in which Christ, by an 
exposition of the Old Testament, applied and enforced his doctrine. Indeed they 
had nothing to offer in reply to him. 1 

Aquila. — The sanctity of this doctrine, is another argument by which I would 
confirm its truth and the divinity of his mission. The Saviour himself alleged it 
in proof of the same. 'My doctrine is not mine,' says he, 'but his that sent me: 
if any man will do his will, he shall know of the doctrine, whether it be of God 
or whether I speak of myself.' Again, 'He that is of God, heareth God's words j 
ye therefore hear them not because ye are not of God.' Its great object was to 
secure man from all and every pollution. Now it is impossible but that the doc- 
trine which breathes only 'holiness to the Lord,' should be true, and its author a 
messenger of heaven. 2 

Jlpollos. — May you not add to this, my friend — the holiness of Christ's own 
life, which was so great that he not only did not sin, but he 'knew' none. It is 
said that he is 'like us in all things, sin only excepted.' He made this bold 
challenge to his very enemies, 'which of you convinceth me of sin?' Can such 
an one as this be even suspected of imposture? 

Aquila. — No ! This is a good argument, and to it you may add that he sealed 
as a holy and divine teacher the truth of this his holy doctrine, by his own death. 
His bloody and ignominious death, for the sake of its truth, proves not only the 
divinity of his mission, but incontestibly the veracity of his preaching. 3 If Christ 
had refused to suffer or die to confirm these, then indeed, both might have been 
questioned; but as a true prophet, he willingly sealed both with his blood. His 
death was a seal and confirmation of the covenant; and his blood, as the blood 
of a federal victim, whereby the New Testament was signed and established. 4 

Jlpollos. — Then, there is a difference between the law and the gospel, as taught 
by Christ, the great prophet and teacher of man? 

Aquila. — The gospel and law, agree in some things, and differ in others. I 
will show you this agreement, and difference. 

Jlpollos . — Do, if you please — the agreement first. 

Jlcjuila. — Well, they agree in two things. 1. In their author, God the Father 
of our Lord Jesus Christ, who is alike the author of each. He is the same God, 
who, according to the Scriptures, 'at sundry times, and in divers manners, spake 
in times past, unto the fathers, by the prophets,' is said to have spoken in these 
last days unto us by his Son.' 2. They agree in another point; both contain a 
sort of mutual compact, or covenant, between God and man, in which Deity 
requires obedience from them; and upon the performance of which, he promises 
to them a reward. 5 

,/lpollos. — And yet you say, my brother — that they disagree. 

Jhjuila. — Yes; in some particulars. Thus, 1. In the mediator of each, they 
differ; Moses being the mediator of the law, who delivered it to the Israelites as f 

Limborch. 2 Clarke and Watson. 3 Saurin and Limborch. 4 Limborch. 5 Ibid. 



REDEMPTION. 173 

he received it from angels: 'Who received the law by the disposition, i. e. 
preaching, or promulgation, of angels,' says St. Stephen; but our Lord Jesus 
Christ received his gospel immediately from God the Father, its glorious author, 
of which gospel he was the mediator, and is therefore styled in the Scriptures, 
'the mediator of a new and better covenant.' 'No man hath seen God at any 
time ; the only begotten Son, which is in the bosom of the Father, he hath 
declared him.' 'And no man hath ascended up to heaven, but he that came 
down from heaven, even the Son of Man, which is in heaven.' Here is a very 
striking difference ; but, 2. They differ in the manner of establishing both. The 
law was established by the blood of beasts, offered as victims for sacrifice ; thus, 
'and Moses took the blood, and sprinkled it on the people, and said, behold the 
blood of the covenant, which the Lord hath made with you concerning all these 
words.' The new covenant, was by the blood of its own mediator, which is 
therefore called 'the blood of the New Testament.' 'And for this cause,' says the 
Bible, 'he is the mediator of the New Testament, that by means of death, for the 
redemption of the transgressions that were under the first testament, they which 
are called, might receive the promise of an eternal inheritance j' 'for where a 
testament is, there must of necessity be the death of the testator.' 3. There is 
also a difference between the law and the gospel, in doctrine. The gospel, as 
all who read it know, excels the law in the nature, spirituality, and perfection of 
its precepts; and in the greatness and immense value of its precious promises; 
this we have already shown. 

Jlpollos. — O ! I have noticed this a thousand times. There is a spirit and 
feeling in the gospel, that is to be found no where in the law. 

Jlquila. — But, 4. The law differs from the gospel in its efficacy, or energy. 
The former was made certainly against transgression ; but it was comparatively 
weak. St. Paul says, 'for what the law could not do, in that it was weak through 
the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, 
condemned sin in the flesh.' The law was 'a schoolmaster to bring us to Christ;' 
it was designed to restrain men from crime, but it could not render them truly 
spiritual. On the contrary, the gospel purges the conscience from dead works, 
that men may not live to themselves, but to Christ, who is to live in them. 
'Christ liveth,' says St. Paul, 'in me, and the life I now live in the flesh, I live by 
the faith of the Son of God, who loved me, and gave himself for me.' Indeed, 
the gospel, attended by the power of God, writes its precepts on the heart, not on 
tables of stone. 

Priscilla. — O ! how true is this. 

Jlquila.— 5. They differ in their extent. The law was given by Moses to the 
children of Israel, for their government ; the gospel was preached by Christ, as 
God's plan to save all mankind. It is commanded to be preached in all the 
world, as 'a witness unto all people.' Its doctrines are alike suited to all, requir- 
ing repentance toward God, faith in our Lord Jesus, and amendment of life, as 
the evidence of that faith. In the last place, they differ in their duration. The 
law is abolished ; its rites, ceremonies, types and figures, which were of such a 
nature, as to cease, when Christ, who was signified in them, should come, are 
now passed away forever; but the gospel, that perfect dispensation of mercy, 
'abidelh;' and shall, through each successive age of the world, perpetually 
remain, a message of mercy to apostate man. 1 

Jlpollos.— How far superior, is the gospel to the law! Do tell me, before you 
close, what was the end of that office, of prophet or teacher, sustained by Christ \ 

Jlquila.— This was two-fold. We are to consider it as it respects his own 
preaching, or as it respects that of his disciples, as authorized bv him ; he came 

1 Clarke and AValson. 

23 



174 THEOLOGICAL COLLOQUIES. 

to make a specific offer of mercy to the Jews, and to instruct a few disciples^ 
whose duty it should be to teach all the world, after his ascension on high. He 
says, 'I am sent only to the lost sheep of the house of Israel;' and when he sent 
forth the twelve, he said, 'go not into the way of the Gentiles, and into any city 
of the Samaritans, enter ye not; but go rather to the lost sheep of the house of 
Israel.' So that even during his life, his apostles had a commission only to 
Israelites; this, by some divines, has been termed the natural end of his mission. % 
But in their obstinacy, the Jews rejected his preaching, and that of his apostles. 
This has been called the accidental end. It is one that often happens, such is the 
enmity of man to holiness. The natural end then, of his mission, as already 
stated, was by his apostles and ministers, who should ever be accompanied by 
the power and energy of the Holy Ghost, to proclaim his truth to earth's 
remotest bounds; and to this end, he commissioned them, f Go ye therefore into 
all the world, and preach the gospel to every creature.' 

Priscilla. — How appropriate are those precious words. O! brother Apollos — ■ 
make haste — carry the gospel to all the earth. 

JLpollos. — But one thing more this evening, and I cease for this time, to trouble 
you. What are the events or effects that follow the proclamation and spread of 
this gospel, as taught by Christ? 

Aquila. — I have already in part told you. Let me now add — under the law, 
the God of Israel was perhaps little known, and not worshipped by any but 
Israelites, — under the gospel, that God is worshipped, wherever it is regularly 
preached. Where it is published, idolatry ceases; the idols of the Gentiles are 
taken away. Where the christian faith is embraced, the oracles of demons are 
struck dumb ; the enmity between Jew and Gentile, if they be adopted in Christ, 
is removed ; they become one in him, and alike own the true Messiah, their only 
Saviour. 2 

Apollos. — Yes, my friend — for God is no respecter of persons. O f if this 
blessed gospel were proclaimed, and felt in its divine power every where, what 
would be its renovating effects on a world that lies in the 'wicked one!' 

Priscilla. — The day, brother — shall yet come, when the name of Jesus shall 
be heard, and its power be felt by all. 

Jlpollos. — The Lord hasten that day ! 

Jlquila. — Jesus has taught us to pray for it, — f thy kingdom come, thy will be 
done on earth.' Amen. 



COLLOaUY VII. 

THE REDEEMER, IN HIS PRIESTLY OFFICE. — HIS APPOINTMENT TO, AND HIS EXECUTION OF 

THAT OFFICE. 

Jlquila. — In the character of Mediator, we have already shown that our Lord 
Jesus was presented to us in the Scriptures, and that involved in it were the 
several offices that he filled: viz. prophet, priest, and king. We have considered 
him as a prophet, and propose this evening to discuss his office as our priest. 
In this are several things to be investigated. At this time we will notice particu- 
larly his appointment to and his execution of that office. 

Apollos. — Do you say his appointment to that office ? Was Jesus appointed to 
it? If so, by whom, my friend? 

.Oquila. — The Scripture positively affirms that he was appointed thereto, and 
according to the divine economy, he ought to have been. 3 This will appear from 

I .SUcIvIiuujc and L,iniborch. 2 Blair. 3 Doctor Clarke and Benson. 



REDEMPTION. 175 

the remarks of St. Paul, 'No man taketh this honour to himself, but be that is 
called of God, as was Aaron; so also Christ glorified not himself, to be made an 
high-priest, but he that said unto him, thou art my Son, to-day have I begotten 
thee.' That God did put Jesus into this office is taught us at large in the epistle 
to the Hebrews. This epistle therefore should be closely studied by every one 
who wishes to understand this office of Christ ; for it is more clearly explained 
therein than in any other book in the New Testament. Indeed, ail the types and 
sacrifices, under the Old Testament, are proved in it, most exactly to apply to and 
be fulfilled in him, our great high-priest. 1 

JJpollos. — But, my brother — did God call our Lord Jesus to the priesthood, out 
of any natural necessity for the satisfaction of his vindictive justice? 

Aqitila. — My friend — this question might have been spared. What God has 
done is apparent. What he could do there is no necessity to inquire. You re- 
collect our remarks on vindictive justice elsewhere. I do not approve of the word 
necessity as thus applied to Deity. I do not think that God was under any 
necessity at all. Moreover, the Sacred Writings everywhere attribute the calling 
of Christ to this office of a priest, as the Redeemer of a world that was wretched 
and undone, to the free will and the unmerited love of God the Father. 'For 
God so loved the world that he sent his only begotten Son into the world;' and 
'He commendeth his love toward us, in that, while we were yet sinners, Christ 
died for us.' It was for the remission of sins that this offering was made, which 
proves the Deity rather inclined to pardon than punish. 2 

Jlpollos. — But if the Almighty without any breach of his justice, could have 
pardoned sin without expiation, would it not have been superfluous to have laid 
on his Son this burden of suffering for sinful man? 

Jlquila. — Every thing that is not absolutely necessary, is not therefore super- 
fluous. God was pleased in his wisdom 1o make choice of this method as the 
most appropriate to advance his glory, to turn the sinner from the error of his 
way, induce a life of piety, and bring man to eternal salvation. I dare not say 
that infinite wisdom could devise no other plan, but I do say he has appointed 
this; and what greater display could he give of his hatred to sin, his inflexible 
justice, and his love of the sinner, than that given in the bloody sacrifice of his 
Son ? What greater motive for a holy life can there be than this, that although 
Christ has expiated sin, suffering so much for it, yet unless we part with our sins 
and devote ourselves in newness of life to him, we cannot be saved. 3 

Jlvollos — Tell me, did God place his Son in the office of a priest, after the 
manner in which Aaron was made a priest? 

Jlquila. — O! no — there was a material difference between the Aaronical priest- 
hood and that of our Lord. There are some tilings which display the excellency 
and superiority of Christ's priesthood. That of Christ was made with an oath, 
not so with Aaron's. 'And inasmuch as not without an oath, was he- made a 
Priest,' says St. Paul, 'for those priests won? made without an oath,' i. e. under 
the law, 'but this,' i. o. Christ, 'with an oath by him that said unto him, the 
Lord swear and will not repent, thou art a priest forever after the order of 
Melehisedec' This leads us to notice another difference. The priesthood of 
Aaron passed from father to son, and was confined to father and BOD in the tribe 
of Levi, of which none ever exercised the kingly power. But Christ was a priest 
after the order of Melehisedec, the kingly and priestly office being lodged in the 
same person, having no successor to his office. 4 Under this dispensation of grace 
the priest, our Jesus, offers himself, not a heist, ;;s (he appointed victim, a sin 
offering. It was not so in the priesthood under the law. As they differ thus 
widely in nature so they do in efficacy. In th ritual (ho priest expiated 

1 Clarke and Benson. ■ Watson and Wesley. loose. ' Clarke and Lamborch. 



176 THEOLOGICAL COLLOQUIES. 

by sacrifice small offences, but our priest offered himself an expiation for the vilest 
sins, future as well as past, that expiation to be applied by faith. The former 
was annual at least, but was required to be daily ; while Christ's sacrifice was 
once for all. Thus, 'Christ was once offered to bear the sins of many,' 'and hath 
perfected for ever them that are sanctified.' 

Jlpollos. — This certainly overturns the opinion of Romanists, and is a confuta- 
tion of it, that this sacrifice is repeated every time mass is celebrated. 

Jlquila. — It certainly does. Christ's priesthood, though commenced here, is 
consummated in heaven, and is therefore materially different from that appointed 
under the Mosaic economy. 1 

-Qpollos. — You said you would consider the execution of Christ's priestly office. 
In what does this consist ? 

Jlquila. — According to most divines, in oblation and intercession. 
Jlpollos. — What do you mean by an oblation? 

Jlquila. — It is that expiatory sacrifice which our Lord made for sin. It has 
been said by some that it was commenced on earth and finished in heaven. 2 In 
obedience to the Father's command, he freely and voluntarily delivered up himself 
to a bloody and accursed death, and poured out his precious blood for us as the 
price of our redemption. This obedience of his to death was so acceptable to God 
the Father, that he received it at the hand of his Son as a propitiation, plenary 
and sufficient for our sins. 3 But it was perfected and completed in heaven, when 
arising from the grave he ascended on high and entered therein with his own blood, 
and presented it before the Father in the 'Holiest of holies.' Are we not taught 
this all along in the epistle to the Hebrews, and especially in the ninth chapter. 
St. Paul illustrates it by the example and similitude of the high-priest, under the 
Old Testament. The one entered not into the sanctuary without blood, and the 
other entered into heaven with his own blood : 'by his own blood he entered in, 
once, into the holy place, having obtained eternal redemption for us.' 'For 
Christ is not entered into the holy places made with hands, which are the 
figures of the times, but into heaven itself, now to appear in the presence of God 
for us. 

Jlpollos. — I remember the high-priest carried the blood of the sacrifice into the 
sanctuary, sprinkled it before the Lord, and by that action procured the expiation 
of sins. 

Jlquila. — Thus the blood of Christ, not properly but figuratively speaking, is 
presented to God ; inasmuch as Jesus, who entered not into heaven but by his 
own blood, places himself before the Father for us, and in this sense may be said 
to show his wounds and offer his blood to him for sinners. 

Jlpollos. — But was the death of Christ a true sacrifice, or was it according to 
some a preparation only for that oblation, which he designed to make in 
heaven? 

Aquila. — Some have virtually denied the priestly office of our Lord on earth. 
It is however obvious to all, that, although his priesthood is described in the 
epistle to the Hebrews as being exercised in heaven, yet it is affirmed that it was 
also used here, and that most positively. It was the part of a priest to offer a 
sacrifice. This was done here, in that he 'offered himself,' says the Scripture. 
This sacerdotal act is ascribed to him here : 'He gave himself for us, an offering 
and a sacrifice of a sweet smelling savour.' 'He gave his life a ransom for 
many.' 'He shed his blood for many for the remission of sins.' And it is often 
said, 'he died for us.' The sacrifice of Christ was commenced here on the cross, 
lie offered himself, once, for all; then he ascended on high, 'his garments dyed in 

1 Clarke and I-imborch. a Watson and Dick, 

2 L-imborch and Stackhouse. 



REDEMPTION. 177 

blood,' and presented the sacrifice before his Father, an atonement acceptable and 
well pleasing in his sight. 1 

Apollos. — But you know that the killing the sacrifice under the Old Testament, 
was no part of the oblation, but only preparatory thereto. 

Aquila. — I admit this; but every sacrifice has its perfection, or rather must be 
complete. The killing the victim was certainly a part of every perfect oblation ; 
and it was even so with the one, by which the death of Christ was typified. 
Besides in the latter, the death of the victim was by constraint, but that of Christ 
was willingly. He 'laid down his life for the sheep.' He had 'power to lay it 
down and power to take it up.' In them there is a wide difference indeed. 

Apollos. — If the death of Christ is the beginning as it were and the presentation 
of himself on high, as having suffered death, the consummation of this sacrifice, 
why is remission of sins commonly attributed to his death? 

Aquila. — Because his death was that which gave efficacy to the presentation 
of himself before his Father, as the propitiation for sin. Besides there are several 
things in Christ's death, which render it thus efficacious. There is the promise 
and will of God, who appointed the death of the Saviour, for the redemption of 
man. 'Yet it pleased the Lord to bruise him, he hath put him to grief, when 
thou shalt make his soul an offering for sin, he shall see his seed, and he shall 
prolong his days, and the pleasure of the Lord shall prosper in his hands;' 'for 
he shall bear their iniquities.' Deity would be satisfied then with no other price. 
Again the dignity of the person offered is likewise to be considered. He was the 
Son of God : 'God sent his Son into the world,' and this adds greatly to the virtue 
and efficacy of his death. We should also consider the innocence and purity of 
his life. He was 'without sin.' There was 'no guile' found in his lips. Look 
also at his ready and willing submission to death, 'even the death of the cross ;' 
and the immensity of his sufferings both of body and mind. 'He made himself 
of no reputation, and took upon him the form of a servant, and was made in the 
likeness of men; and being found in fashion as a man, he humbled himself and 
became obedient to death, even the death of the cross.' Here then is the propi- 
tiation that the Lord Jesus made for sin, an atonement substituted by divine 
appointment, and acceptable as an offering and satisfactory to the justice of 
Deity. 2 

Apollos. — Did you say that a second act of this oblation is intercession? 

Aquila. — I did. This is a prominent part of that gracious work which our 
Lord undertook for us. Hear it, my friend Apollos — 'If any man sin we have an 
advocate,' i. e. an attorney, an intercessor 'with the Father,' Jesus Christ, the 
righteous; and he is the propitiation for our sins; and not for ours only, but 
for 'the sins of the whole world.' It is worth while to consider the difference 
between this offering or sacrifice and what we call advocacy or intercession. 
Some have referred this intercession to the prayers which the Redeemer offered 
for his disciples, while here on earth; but in this, they are greatly mistaken. 
Those rather belong to the prophetical office as already shown. That which now 
properly appertains to him as our advocate, is the office which he sustains as an 
intercessor, in his state of exaltation and grandeur, at the Father's right hand. I 
do not mean by this supplication and prayer, which in an humble posture he offers 
to the Father for man; nor yet an affection only whereby the Lord Jesus is inclined 
to expiate and pardon our sins, and then bestow on us eternal life. But it is the 
presence of Christ, and his immediate appearance before the Father, and the 
constant application for our pardon in order to the salvation, which he has pur- 
chased with his blood. This, by a figurative mode of speaking, is called intero a 
sion, since it bears some analogy thereto. 3 

1 Dwight and Duck. • Watson. 3 Stackliousr. 



178 THEOLOGICAL COLLOQUIES. 

Jlpollos. — I do not exactly understand this. 

Jlquila. — An advocate, by his intercession, manages the cause of his guilty 
client, and thereby suspends punishment, his whole effort tending to obtain 
pardon of the judge. So the Redeemer manages the cause of the poor sinner, 
before his Father, and stops the punishment merited by his crimes. An earthly 
advocate manages a dubious cause, and is uncertain of the event; but our high- 
priest, who is always our intercessor, is sure of success ; he procures an effectual 
deliverance from punishment, and this is the natural result of his propitiation. 1 

Jlpollos. — But wherefore does he thus intercede ; and against what does he 
supplicate the Father ? 

Jlquila. — Against a two-fold accusation; that which the devil brings against 
us : for he is called the ^accuser of the brethren, 1 f who accuseth them day and 
night before God;' and that also which our sins bring against us. These are said 
to ''cry unto God for vengeance ;' and hence it is, that the blood of our Redeemer, 
which pleads our guilty cause, is said to f speak better things than the blood of 
Abel,' since it puts a stop to the cry of our sins, and the punishment due them. 2 

Jlpollos. — But, should we not take care, lest we confound the intercession of 
Christ with his kingly office ? 

Aquila. — We most certainly ought. We should not represent it, as no more 
than an actual communication of those things, which are necessary to faith and 
repentance, in order to our attaining the remission of sins. Thereby, this sacer- 
dotal act of Christ, would only relate to men, whereas, the Scripture informs that 
it is wholly employed with God the Father, in order to render him propitious to 
men. Thus saith St. Paul : f it is Christ that died, yea rather, that is risen again, 
who is ever at the right hand of God, who also maketh intercession for us.' But 
you will also remember, Apollos — we are not to consider this intercession as 
repugnant to the regal office of Jesus Christ; 3 for the sacerdotal and kingly offices 
cannot be consistent, if the latter be conceived of as separate, independent, and 
subordinate to none other : for they may be consistent, if the kingdom be sup- 
posed to be bestowed by another, and subordinate to, and dependent upon that 
supreme power which bestowed it; and of such a nature is the kingdom granted 
by God the Father to our Lord Jesus Christ, as the mediator between him and 
polluted man. 4 

Jlpollos. — Has not the act of blessing, or as it has been called, benediction, 
been considered as a part of the priestly office of Christ ? 

Jlquila. — Some have represented the power of bestowing benefits, as resulting 
from his sacrifice and intercession. It is comprehended in them, and in it they 
will receive their completion. The apostle expressly affirms this, when he says, 
that Christ was once offered to bear the sins of many ; and unto them that look 
for him, shall he appear the second time, without sin, unto salvation. Jn this, 
there is evidently an allusion to the action of the high-priest, who, entering into 
the sanctuary, expiated the sins of the people, by the blood of the sacrifice, whilst 
they waited for him without. The priest having done this, came forth and 
blessed the people, who were then purged from their sins, and prayed God to 
pour upon them, — all happiness. In like manner, Christ has also once entered 
into heaven, to expiate our sins by his oblation and intercession. He is no longer 
seen by the faithful, but is looked for by them, till he comes forth again, to bestow 
upon them his divine benediction. 5 

Jlpollos. — This will be at the last day, called the day of judgment — will it not? 

Jlquila. — It will. Then shall he appear, and all his holy angels in his train, 
and display in all its brightness, the happy result of his propitiation. The 

1 Sclmiuckcr and Dick. 2 Limborch. 3 Benson and Watson. 4 Ibid. 

'tors Clarke and Scott. 



REDEMPTION. 179 

redeemed shall flock from the four winds, 'as doves to the windows.,' and the 
Lord Jesus., our great high-priest, shall pour on them an eternity of blessing. 
Then shall be manifested to all heaven, and earth, the merit of his atonement, 
the virtue of his death, and the glorious results of his continual intercession in 
our behalf, before his Father's throne. 

Prlscilla. — Then shall he reign, 'Lord of lords,' and 'King of saints.' 
Jlpollos. — What a variety of thoughts press themselves on my mind, when I 
turn to the atonement of Jesus, and his continual intercession. All was forfeited, 
all lost, when he undertook our desperate cause, and said, 'on me be their 
offence.' In due time, he appears a man of sorrows, endures every privation 
and suffering, is betrayed and condemned as a malefactor ; on the cross expiates 
our guilt, as you have said, and the Scriptures prove, — ascended up on high, and 
presented himself 'the Lamb for sinners slain,' before his Father, .there to plead 
our guilty cause. Heaven hears, and grants us pardon, peace and comfort here, 
abundant consolation in the termination of our course, and everlasting joy beyond 
the limits of this probationary state. 

Priscilla. — O! — matchless grace! O! unparalleled love! who — who, can 
fathom its vast depth ? 



COLLOaUY VIII. 

VARIOUS AND CONFLICTING OPINIONS CONCERNING THE ATONEMENT — THOSE OF SOCINUS 
EXAMINED — THEIR FALLACY EVINCED BY REASON AND SCRIPTURE. 

Jlquila. — When we last met, I presented what was, in my estimation, the act, 
as set forth in the Bible, of Christ's priestly office, viz : The obtaining the remis- 
sion of sins, and our redemption. 

Jlpollos. — But, tell me — in what does this consist? Do you not remember, the 
opinion of Socinus was, that 'Christ entering into heaven, by his own blood, has 
received from the Father a power over all things ; by virtue of which, he should 
convert men from sin to righteousness ; and thus he expiates their sins and recon- 
ciles them to God.' 1 Now this opinion conflicts very much with the common 
one concerning the atonement. What do you think of it? 

Jlquila. — I think this is an account too loose altogether, concerning the priestly 
office of our Lord Jesus Christ. All that is here attributed to him, he may do as 
a prophet, or divine teacher, and as a king : where then, I would ask, Apollos, 
is the sacerdotal act ? In all this, what oblation or sacrifice, is assigned to Christ, 
whereby to denominate him a priest ? 'Every high-priest is ordained to offer gifts 
and sacrifices ; wherefore,' as St. Paul argues, 'it is of necessity that this man,' 
i. e. the man Christ Jesus, 'have somewhat also to offer,' that thereby he might 
be truly a priest. 

Jlpollos. — We ought not then, to confound the offices one with another, but 
consider them as distinct ? 

Jlquila. — Most surely. As Christ is a prophet and a king, he is the vicegerent 
of God, if I may thus speak, and declares his will and pleasure to men; but as 
he is a priest, his business as such, is with God alone, in order to render him 
propitious and merciful to sinful man. 2 

Apollos. — Do not the Scriptures teach different things concerning the death of 
Christ, from those taught in the Socinian system ? 

Aquila. — They do. You know, for you have read, what force and energy 
they attribute to the death of Christ. They declare it to be a real sacrifice, a 

1 Lhnboreh, Calvin, and Dr. Gill. 2 Doctor Clarke, Henry and Staekhouse, 



180 THEOLOGICAL COLLOQUIES. 

propitiation,, by which the Almighty's anger was appeased ; and he was pleased 
to pardon the sins that were the occasion of it. This will be more plainly per- 
ceived, if you will, at your leisure, take a concordance, and consult those 
passages where Christ is represented as an 'offering,' and a 'sacrifice,' 'for men,' 
or for the 'sins of men.' Let me, Apollos — give you a few : Isaiah says, 'Yet 
it pleased the Lord to bruise him; he hath put him to grief, when thou shalt 
make his soul an offering for sin — he shall see his seed, and he shall prolong his 
days, and the pleasure of the Lord shall prosper in his hands.' 'Walk in love,' 
says St. Paul to the Ephesians, 'as Christ also hath loved us, and hath given 
himself for us, an offering and a sacrifice to God, for a sweet-smelling savour.' 
He says to the Hebrews, 'how much more shall the blood of Christ, who through 
the eternal Spirit, offered himself without spot to God, purge your conscience 
from dead works to serve the living God ;' 'for where a testament is, there must 
also of necessity be the death of the testator.' Therefore, 'now once in the end 
of the world hath he appeared, to put away sin by the sacrifice of himself;' and 
yet again, 'by the which will we are sanctified, through the offering of the body 
of Jesus Christ once for all.' But in other parts of the New Testament, Christ 
is not only represented as an offering, but, as St. Paul says, an »Xao>o6 ilasmos, 
i. e. a 'propitiation' for sin. 'Whom God hath set forth,' saith he, 'to be a pro- 
pitiation, through faith in his blood, to declare his righteousness for the remission 
of sins that are past, through the forbearance of God.' 'Who,' says St. John, 'is 
the propitiation for our sins, and not for ours only, but for the sins of the whole 
world ;' and, says that apostle, 'herein is love, not that we loved God, but that he 
loved us, and sent his Son to be the propitiation for our sins.' By this pro- 
pitiation, Christ is represented as procuring for us access to God, and thus by his 
death, making 'reconciliation for the sins of the people.' Now, Apollos — all these 
expressions plainly denote, that our Saviour had reconciled the Father to us, the 
whole force and efficacy of this propitiation, being derived from the fact of his 
death. This will be proved by referring to those places where his death is men- 
tioned. I will give you a few: hear Isaiah first, 'Surely he hath borne our griefs, 
and carried our sorrows; yet we esteemed him stricken, smitten of God and 
afflicted ; but he was wounded for our transgressions, he jj was bruised for our 
iniquities, the chastisement of our peace was upon him, and with his stripes we 
are healed. All we like sheep, have gone astray ; we have turned, every man, to 
his own way, but the Lord hath laid on him the iniquity of us all.' 

Apollos. — Even this old prophet set an immense value on the death of Christ. 

Aquila. — O! yes. But hear St. Paul, 'for I delivered unto you first of all, that 
which I also received, how that Christ died for our sins according to the Scrip- 
tures ; 'who,' says he, 'gave himself for our sins, that he might deliver us from 
this present evil world according to the will of God, and our Father.' St. Peter 
confirms it, 'for Christ hath once suffered for sins, the just for the unjust, that he 
might bring us to God,— being put to death in the flesh, but quickened by the 
Spirit.' And, my friend— there are various other texts, where we are said to have 
redemption by him, and he is our ransom; all which, establish our view of the 
atonement, as the correct one, and the Socinian as fallacious. I will give you a 
few of them also : 'In whom we have redemption through his blood, the forgive- 
ness of sins, according to the riches of his grace ;' and to the Collossians, St. 
Paul uses the same words, 'In whom we have redemption through his blood, 
even the forgiveness of sins.' Christ himself taught, that his life was to be a 
ransom for sinners. 'Whosoever,' says he, 'will be chief among you, let him be 
your servant : even as the Son of Man came not to be ministered unto, but to 
minister, and to give his life a ransom for many;' 'who gave himself a ransom 
for all,' St. Paul says. 



REDEMPTION. 181 

Jlpollos. — It is very clear and plain to my mind, that by all these phrases, the 
blood of Christ is set forth as the price of our redemption, which price he paid 
down for us, that we might be delivered from the guilt of our sins, and be saved 
forever. But, my friend Aquila — you know that it has been objected by those 
holding Socinian opinions, 'that God, when he delivered up his Son to death, was 
not angry with us, but, out of love, sent us his Son ;' for 'the Scripture,' they 
say, 'when it speaks of this mission of the Son into the world, never makes 
mention of the wrath, but always the love of God.' 1 

Jlquila. — I have several reasons, by which to disprove this position. 1. That 
God was angry with men on account of their sins, is too notorious to be denied, 
and therefore needs but little effort for proof, there being so much said in Scripture 
to evince this fact. Take two or three texts, 'The foolish shall not stand in 
thy sight; thou hatest all workers of iniquity,' says David. Isaiah declares, 
'your iniquities have separated between you and your God, and your sins have 
hid his face from you, that he will not hear.' St. Paul, after enumerating some 
of the crimes of the world, to show how they offended God, says to the Colos- 
sians, 'for which things' sake, the wrath of God cometh on the children of 
disobedience ;' and at that very time in which he sent his Son into the world for 
its redemption, the same apostle informs us, that the wrath of God was kindled 
against sin. 'For the wrath of God is revealed,' saith he, 'from heaven, against 
all ungodliness and unrighteousness of men, who hold the truth in unrighteous- 
ness,' 'among whom also we all had our conversation in times past, in the lusts 
of our flesh, fulfilling the desires of the flesh, and of the mind ; and were by 
nature, the children of wrath even as others.' 2. But the wrath of God is not 
always taken in the same sense. Sometimes, as we have elsewhere shown, on 
the best authority, my friend — it denotes his inclination or affection to punish, 
raised by the greatness and heinousness of the offence; yet not so joined with an 
immutable purpose of punishing, but that it is often suspended by the interpo- 
sition of his love, whereby he waits for the repentance of a sinner, and pardons 
the penitent. 2 Sometimes it signifies the firm and immutable purpose of God, to 
punish the offender; hence says St. John, 'he that belie veth not the Son, shall 
not see life, but the wrath of God abideth on him.' Now in this latter sense, God 
cannot be said to have been angry with us, when out of love the purest and most 
benevolent, he sent his Son into the world for our deliverance. Such anger as 
this last mentioned, admits of no mixture of love. Wrath is only ascribed to 
him in the former sense, in the midst of which, he still loves the sinner, but hates 
his sins, and even 'in wrath remembers mercy.' 3 

Jlpollos. — That is, my brother — God shows himself, though offended with 
man's sins, reconcileable, and willing to forgive. He proves himself, even in the 
midst of their deserts, a lover of mankind, long suffering, slow to anger, and 
plenteous in mercy ; and therefore he delivered up his Son to die for us, that he 
might at the same time, manifest his love to justice, and display his willingness 
to be fully reconciled to men, upon the atonement made by the bloody and cruel 
death of his Son. 4 

Jlquila. — Yes; and because in this mixture of justice and mercy, or of wrath 
and love, the one exceeded the other; and God, out of love to men, gave his Son 
to be a propitiatory sacrifice for their sins ; the Scriptures seldom make mention 
of the wrath, but dwell on the love of God, as unmerited and unparalleled, 
towards a lost and ruined world. 5 

Jlpollos. — But it is said by Socinus, that 'the Scripture declares that Jesus 
Christ died for the confirmation and sanction of the new covenant, and of the 
divine promises contained therein, the chief of which is, remission of sins and 

1 Limborch and Buck. 2 Whitby and Clarke. 3 Ibid. 4 Clarke and Watson. 5 Limborch. 

24 



182 THEOLOGICAL COLLOQUIES. 

eternal life; that by this means, he might bestow upon us some sort of right of 
obtaining those promises,, and then, that he might prevail upon all men, to lay- 
hold on, and perform the conditions annexed to this covenant. 11 

Aquila. — This is true ; but the death of Christ considered thus, evidently 
belongs to his prophetic office, which accomplishes both these things, as he by 
his death has given an attestation to that truth which he preached. His death 
then, in this case, is that of a martyr, and not of a priest ; and some think, that 
remission of sins cannot be ascribed to this act only remotely, as it is by the 
observation of a doctrine confirmed by Christ's death, that man obtains pardon. 
According to this, remission of sins might be ascribed to all that innumerable 
company of martyrs, who laid down their lives for the truth of the gospel; 
which, no Socinian, it is presumed, will ever admit. 2 

Jipollos.-^-lt is plain, that the death of Christ must be looked upon in another 
sense, viz : that of an offering, and a propitiatory sacrifice for our sins. 

Aquila. — Yes ; and in this sense, it does most certainly belong to the priestly 
office of our Lord Jesus, who by his death, made an atonement for sin. 

Priscilla. — Is it possible,* there are any so vain, as to suppose that there can be 
restoration to the divine favour, on any other ground than this? 

JIjjoMos. — The man that does right, is the man that does his duty; no One can 
do more than his duty, for it is his duty to do all the good he can. But admit 
that he has done wrong, how is he to be restored to the divine favour 1 By the 
Redeemer, Deity is most mercifully reconciled, and is rendered propitious to us. 

Aquila. — This is certainly the Scripture doctrine, and it is likewise rational. 
The merit of Christ Jesus, the victim, who offered himself for sin, is evidently 
founded in the dignity of his person, as a priest forever, who before the Father 
presents the sacrifice of his own blood, as f the Lamb for sinners slain,' and also 
before him continually pleads our cause, and renders thereby, the Father ready to 
bestow on us his pardon. But, we will consider this offering more at large, at 
another time. Read, my dear friend — and weigh with much consideration and 
prayer, the testimony adduced from the word of God; and do remember, what- 
ever may be the notions of men, we are not to dismiss and neglect the authority 
of the Scriptures. For the present — adieu! 



COLLOaUY IX. 

DIVERSITY OF OPINIONS CONCERNING THE ATONEMENT CONTINUED— THE CALVINISTIC NOTION 

OF THE SAME EXAMINED. 

Apollos. — I have carefully examined those texts, adduced at our last meeting, 
and am convinced that they do substantiate the position assumed by you, my 
friend. But there are other opinions just the reverse of the Socinian, concern- 
ing that satisfaction which Christ made for sin, I want you to examine it and 
give me your views of the same. Our Calvinistic brethren maintain that 
Christ has satisfied divine justice for our sins. They do not all agree in the 
manner of explaining this opinion it is true; some distinguish this act of Christ 
into two parts. The first is merit, which regards the perfect righteousness of the 
Saviour ; this, it is said, he performed in our stead, and by it he merited for us 
the imputation thereof and eternal life. And, secondly, satisfaction, whereby he 
endured for us all the punishments due to our sins, and by the suffering of them 
fully satisfied the divine justice. 3 Others will not allow of any distinction in the 
case, but include the merit in the satisfaction of Jesus Christ, saying that this 
satisfaction merited salvation and eternal life. 4 

1 Limborch. 2 Watson and Buck. 3 Calvin and Buck. 4 llervey's Theron and Aspasio. 



REDEMPTION. 183 

Jlquila. — As to merit and satisfaction, they are no where to be met with in 
the Scriptures, when any mention is made of the obedience and death of our 
Lord Jesus Christ. These words are deduced from the term price, as ascribed 
to the death of Christ, whereby heaven is purchased for us. 1 As these grow 
chiefly out of others, it is evident that they ought to be used with that explication 
of them that is consistent with the texts, which are quoted as the foundation 
of their use, and to the illustration of which they are applied. 

Jlpollos. — Do let me understand you. Take the word merit first, and let me 
hear your exposition of the manner in which it is used, and the propriety of 
that use. 

Aquila. — Merit is usually placed in the perfect obedience of the Saviour, 
whereby he is said to have fulfilled the law, and by his righteousness per- 
formed it in our place, and has merited that it shall be imputed to us by God 
the Father. But if Jesus Christ has by this m^ans merited righteousness, 
and so performed it, that we might in him be conformable in all things to the 
law of God, nothing can be required of us in order to be partakers of that 
righteousness, no not so much as that we should apprehend his merit by faith. 
We have already in Christ all that righteousness, and Christ has already per- 
formed all things for us, which are necessary to our salvation. On the contrary, 
it appears from many passages in the Scriptures, that faith and holiness of life 
are required as indispensible to the attainment and possession of the divine favour 
here and eternal life hereafter. 2 

Jlpollos. — You say the Scripture sets them forth as indispensable. 

Aquila. — It does. Read and you will see for yourself. Shall I quote a few 
texts for you to establish this ? I will. Hear then, my friend — for yourself. ' I say 
to you,' saith our Redeemer, 'except your righteousness shall exceed the right- 
eousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom 
of heaven.' Does this righteousness of his disciples mean nothing? 'Know 
ye not,' says St. Paul, 'that the unrighteous shall not inherit the kingdom of God?' 
He tells us the unrighteous characters who shall not possess it, and then says to 
his Corinthian brethren, 'and such were some of you, but ye are washed, ye are 
sanctified, ye are justified in the name of the Lord Jesus, and by the Spirit of our 
God.' Again, says the same apostle, 'follow peace with all men and holiness, 
without which no man shall see the Lord.' 'Little children,' says St John, 'let 
no man deceive you, he that doeth righteousness is righteous, even as he is 
righteous.' And St. Paul covers the whole ground by saying to the Romans, 'For 
if ye live after the flesh ye shall die, but if ye through the Spirit do mortify the 
deeds of the body ye shall live.' Now, who does not see that, notwithstanding 
what Christ has done, and notwithstanding his obedience to the law, which he 
has sanctified and made honourable, if we are not righteous, in other words, if 
we are not believers, evangelically so, in our Lord Jesus Christ, and if there be 
not a correspondence between our practice and the requisitions of God's word, to 
evince our faith, our nature being regenerated by grace, and our lives corres- 
ponding with the moral precepts of the divine law, then we need 'not expect 
eternal life ? 3 

Jipollos.— But, my brother— If Christ has not fulfilled the law for us and in 
our stead, why was it necessary that he should be holy, spotless, and undefiled? 
Why should he be without sin? 

Aquila.— Several reasons may be assigned, but those which relate more parti- 
cularly to his priestly office are these: viz. that he might be a sacrifice without 
blemish and a holy high-priest. 4 He who was to offer up a sacrifice for the sins 
of others, and as a propitiation to expiate the sins of the world, should most cer- 

1 Limb °™h. 3 Schmucker and Watson. 

2 Clarke, Fletcher, Wesley, and Watson. * Watson and Clarke. 



184 THEOLOGICAL COLLOQUIES. 

tainly be without sin himself; otherwise, as St. Paul affirms, he would have 
needed a sacrifice for the expiation 'of his own sins.' 'For such an high-priest 
became us, who is holy, harmless, and undefiled, and separate from sinners, 
made higher than the heavens, who needed not daily, as those high-priests, to 
offer up sacrifice first for his own sins and then for the people's ; for this he did 
once when he offered up himself.' Hence it is, my friend — that he is said to be 
without sin, and that very often. 'For he hath made him, who knew no sin, to 
be sin,' i. e. a sin offering 'for us that Ave might become the righteousness of God 
in him.' 'For we have not a high-priest that cannot be touched with the feeling 
of our infirmities, but was in all points tempted like as we are yet without sin.'' 
St. Peter says, 'who did no sin, neither was guile found in his mouth, who when 
he was reviled, reviled not again, when he suffered he threatened not, but com- 
mitted himself to him that judgeth righteously.' By the same apostle he is 
therefore styled 'a lamb without blemish and without spot,' by whose 'precious 
blood' we are redeemed. 

Apollos. — But it is said in Romans, 'For if when we were enemies we were 
reconciled to God by the death of his Son, much more being reconciled we shall 
be saved by his life.' Is not this an imputation of his righteousness, most ab- 
solutely, to us'l 

Aquila. — We are not to understand by the life of Christ, here opposed to his 
death, the obedience which he showed to his Father, or his active righteousness 
as it is called ; but his existence after a powerful and blessed resurrection, the life 
he now lives in heaven; and indeed the fact that though dead he is alive, and 
ever pleads for us. There he fully -and faithfully discharges the office of a priest 
before the Father, and as such expiates the sins of men. The meaning, there- 
fore, of the words may be considered simply as this: If God did that which was 
the greater, viz. gave his Son to die for us, even when we were enemies, that by 
his death man might be reconciled to the Deity, much more will he give eternal 
life to us, who are reconciled unto him by his Son, who is now raised from the 
dead to immortal life, and appears before him in our behalf. 1 

Apollos. — But, brother — in the very same chapter it is said, 'As by the offence 
of one, judgment came upon all men to condemnation, even so by the righteous- 
ness of one, the free gift came upon all men unto the justification of life.' Tell 
me is not this Christ's living righteously in our stead ? and is it not evidence that 
his righteousness is imputed to us while we are yet in sin % 

Aquila. — By no means. It only means that his righteousness is the cause of 
our justification. In other words that God does account the faith of every one 
who believes in Christ and is born of him for righteousness, for the sake of what 
our Lord Jesus Christ did, to atone for the offences that are past. 

Apollos. — Admit your exposition. But it is assuredly said, 'Christ is made unto 
us wisdom, righteousness, sanctification, and redemption.' 

Aquila. — But this is not saying that Christ Jesus lived righteously in our stead, 
or that his .righteousness is ours and imputed to us, since he is said to be made 
'wisdom,' as well as 'righteousness,' and what is true of the one is also true of 
the other. The meaning evidently is that Christ was appointed by God the 
Father to be to man, the author of 'wisdom, righteousness,' i. e. justification, 'and 
redemption.' It has been on all occasions evidently set forth by me, Apollos — 
that by Christ Jesus and him alone, we attain true and saving knowledge or 
wisdom, justification, and indeed eternal salvation. 2 'Only Jesus can do helpless 
sinners good.' I am certainly favourable to the use of the word merit, when it is 
applied, as we are authorized to apply it, by those texts on which it is founded, but 

i The reader will please consult Clarke, Henry, and Scott on this text. The last named 
author applies it to the final perseverance of the saints. 2 Doctor Clarke. 



REDEMPTION. 185 

we are certainly not authorized by them so to use it, so as to represent the active 
righteousness or obedience of Christ, as imputed to his children, commonly called 
his elect, while they are transferred from the obligations of obedience, and may 
live f in sin 1 that grace may abound. 1 

Jlpollos. — Well — what are we to understand by satisfaction, as applied to what 
Christ has done to appease the divine wrath. It is said that he has suffered all 
punishments due to our sins, and by this suffering has fully satisfied divine 
justice. 2 What do you think of this opinion? 

Jlquila. — My opinion is that it has no foundation in Scripture, and for the 
following reasons. The death of Christ is called a sacrifice for sin. But sacri- 
fices are no discharge nor plenary satisfaction for sins. They do not go on the 
ground of pound for pound, or as in Scripture an f eye for an eye and a tooth for 
a tooth.' How then 1 It is a substitution in the place of what God might in 
justice require. God accepts the death of his Son as an expiation for sin, to be 
applied by faith for salvation ; and as we have elsewhere said, Christ did not 
suffer eternal death, neither in intenseness nor extent, and yet this was the punish- 
ment due to our sins; besides if Christ did fully and entirely suffer all the punish- 
ments due to our sins, God could not then grant any thing to us gratuitously, or 
of grace, for if Christ has made a full payment, even to the utmost farthing, 
nothing is left for the Father to bestow upon us of grace at all, as justice is 
already fully and perfectly satisfied. The Scripture to the contrary teaches us, 
that God, out of his own grace and mercy, grants us remission of sins in Christ 
Jesus. But if Christ has made for us such a satisfaction, I think God could 
not justly require of us faith and obedience as the means of obtaining eternal life. 
Moreover we could not be justly deprived of the benefit of Christ's death, or be 
punished for our sins, though this condition be rejected, for God, according to this 
view of satisfaction, would be unjust in exacting a double punishment for one 
and the same sin, first of Christ and then of us. 3 This is certainly absurd, and 
not only contrary to the Bible but actually destructive of a holy life. 

Jlpollos.—^ You do not certainly attribute such consequences to this opinion, 
my friend '? 

Aquila. — I most certainly do. First, let me appeal to the Scriptures: from 
them, it is apparent, that God does require of us, notwithstanding Christ's death, 
faith and obedience. The former we have said, is the application and the appro- 
priation of his death, as an expiation for sin, actually and voluntarily committed 
by us. The latter, obedience, is the evidence we are to give of that faith, and the 
honour we are expected to bring to that God, who saves us on conditions so easy, 
and ready ; and in all this, is manifested the pure and unmerited "race, i. e. 
'favour of God.' Hence says St. Paul, 'In whom we have redemption through 
his blood, the forgiveness of sins, according to the riches of his grace;' f by grace 
are ye saved, through faith.' And it is said, f God so loved the world, that he 
sent his only begotten Son into the world, that whosoever believeth on him 
might not perish, but have everlasting life.' 'If we walk in the light, as he is in 
the light, we have fellowship one with another, and the blood of Jesus Christ his 
Son, cleanseth us from all sin.' Here is obedience and its result. In that inimi- 
table discourse, our Lord's sermon on the mount, he says, f If ye forgive men 
their trespasses, your heavenly Father will also forgive you ; but, if ye forgive 
not men their trespasses, neither will your Father forgive your trespasses.' Who 
does not see, that enmity retained in the heart, notwithstanding Christ's death, 
will exclude us from the benefit thereof, because it prevents the lively exercise of 
that faith, by which his death is to be appropriated, as an expiation for sin, for 
the benefit of our souls, in the remission of all our transgressions. 4 Now, that an 

1 Fletcher and Wesley. 3 Limborch's excellent remarks on this point. 

2 Calvin and Scott. * Limborch and Dr. Clarke. 



186 THEOLOGICAL COLLOQUIES. 

opinion contrary to this., is destructive of a holy life,, I will show also from the 
Scriptures : 'He that despised/ says St. Paul, 'Moses' law, died without mercy, 
under two or three witnesses; of how much sorer punishment, suppose ye, shall 
he be thought worthy, who hath trodden under foot the Son of God, and hath 
counted the blood of ihe covenant wherewith he was sanctified, an unholy thing, 
and hath done despite to the Spirit of grace.' 'But,' says St. Peter, 'there were 
false prophets among the people, even as there shall be false teachers among you, 
bringing in damnable heresies, even denying the Lord that bought them, and 
bring upon themselves swift destruction; and many shall follow their pernicious 
ways, by reason of whom, the way of truth shall be evil spoken of.' These 
things could not happen, if Christ had purchased unconditionally, salvation for 
the 'elect;' and if such a satisfaction was made for sin, by his obedience to the 
law, as to exculpate us from any obligations of obedience to its moral injunctions. 

Apollos. — How will you reconcile what you have advanced, with what is said 
in the epistle to the Hebrews concerning Christ as a surety ? 'By so much, was 
Jesus made a surety,' says St. Paul, 'of a better testament.' Now, is it not the 
office of a surety, where the debtor is insolvent, to pay the whole debt? 

Aquila. — To this I may answer, 1. That in this text, Christ is not called our 
surety, but the surety of the New Testament, or rather new covenant. And, 2. 
Though this were certain, and it was every where affirmed, that Christ is our 
surety, in the sanction of the new covenant, yet is he not to be considered as 
security betwixt debtor and creditor, but as the guarantee of the covenant or 
contract between God and man, who undertakes to have the conditions of that 
covenant fulfilled on both sides. 1 So that the true meaning of Christ's being a 
surety, seems to be this : not that he engages for sinners, and takes on himself all 
their debts, and all the punishments due to their sins, but that he is the surety or 
mediator of the new covenant, — he by his presence in heaven, intercedes with 
God for men, and promises that sinful men, being influenced by his word and 
Spirit, shall not only be turned from the error of their way, but in believing on 
him, bring forth fruit to the glory of God; so that the wrath of the Deity may not 
fall upon and consume them. 2 

Apollos. — This is a very specious theory; but where is the Scripture for it? 

Aquila — Did you ever read the parable of the barren fig-tree ? 'Cut it down,' 
said the owner of the vineyard, 'why cumbereth it the ground ?' 'Lord,' said the 
dresser, 'let it alone this year also, till I shall dig about it,' &c. 'if it bear fruit, 
well ; if not, then after that, thou shalt cut it down.' 

Apollos. — I had really forgot this. 

Aqvila. — Hear again, 'Oh Jerusalem, thou that killest the prophets, and stonest 
them that are sent unto you, how often would I have gathered thy children, as a 
hen gathereth her brood under her wings, and ye would not.' This then, is the 
suretyship of Jesus ; his death is admitted a substituted sacrifice, as an expiation 
for sin, to be applied by faith; and he undertakes to invite, call, entreat, teach 
and lead men in the way of the obedience of faith. But if they will not walk 
therein, then in their unbelief they may be damned : for he has not undertook to 
save them in their sins and disobedience, but to save them on their believing and 
obeying him, from all their sins, appropriating continually his death, for their 
justification and salvation. 3 

Apollos — But Christ is called the 'price' of our redemption, and this can never 
be so, unless he had fully satisfied divine justice, and suffered all those things 
which we deserved. 

Jlqvila. — Brother Apollos — is there no error in this? Is it right to make the 
price of redemption, in all tilings, equivalent to the misery from which man is 

1 W.itson on the word 'surety.' 2 Watson and Limborch. 3 Ibid. 



REDEMPTION. 187 

redeemed 1 Is not price usually set according to the voluntary estimation of the 
conqueror, and not according to the worth of the captive, some being estimated 
higher, some lower? The history of the case, if I understand it, is this: Man 
had forfeited all, and was unable to atone for his sin, — God mercifully substituted 
our Lord Jesus, who by his own death, made an atonement for sin, such as God 
was well pleased to accept. In doing this, Christ did not suffer every thing, 
punishment and all, that every man might have suffered as an offender, but he 
suffered enough to appease the divine wrath, avert it from our race, and open up 
the way to eternal life for every believer. God was willing, and is willing still, 
to accept that offering Christ then made, as a ransom, price, or sacrifice, substi- 
tuted according to his own appointment, for the sinner, — and thereby, when 
applied according to the terms, faith in Christ, bringing with it life and salvation. 1 

Jlpollos. — But it is said, 'Christ hath redeemed us from the curse of the law, 
being made a curse for us.' To be made a curse for any one, is the same thing 
as if he should take upon himself, and suffer in his stead, all that curse which the 
other was to endure. Now the curse which hung over our heads for sin, was 
eternal death ; if Christ was made a curse for us, it follows that he suffered 
eternal death for us, else he could not have redeemed us from the curse. I do 
not understand this. 

Aquila. — I just said, that in redemption, it was not necessary that the price 
should be in all things equal to the misery and evil, from whence we are 
redeemed ; but that it depends upon the estimation of him to whom the price is 
to be paid, who may be satisfied with any price that he is pleased to require. 
That Christ did not suffer eternal death, is too evident to need any proof,- nay, 
the apostle himself declares, that he did not mean, that Christ took upon himself 
the eternal curse, but only the accursed death of the cross ; for he immediately 
adds, 'cursed is every one that hangeth on a tree.' This act of our Lord Jesus 
Christ, was so far an equivalent in the estimation of God, that he proclaims 
himself reconciled to, and willing to save every voluntary offender, on condition 
of repentance toward God, and faith in our Lord Jesus. The value then, of the 
redemption, is to be fixed by the estimate set on it by the offended God, and the 
benefits to be possessed, and the misery to be shunned, by those who, though 
offenders, are redeemed by his death. 

Apollos. — The conclusion then is, that the Socinian and Calvinistic opinions 
are both extremes ? 

Aquila. — And you know, men are too apt to run into extremes. At our next 
interview, we will propose, what we believe to be the true idea that ought to be 
embraced concerning that satisfaction which Christ Jesus has made for sin, and 
on which we have already said a good deal. Never forget, my friend — that it is 
only for the sake of our Lord, that we have a call to seek eternal life ; that 
because he has died, we may obtain pardon, and introduction into the divine 
favour; but his obedience never emancipates us from an obligation to walk 
worthy of our high and holy calling. Nothing can be more derogatory to the 
christian character, and a greater slander on the christian leader, than is Antino- 
mianism. It paralyzes every effort for holiness and usefulness, and sets the 
believer down in the mire of carnal security, to say for his own comfort, Christ 
has done all, has 'fulfilled the law ;' I am therefore emancipated from moral re- 
straint, and indeed may 'sin that grace may abound.' The day has passed away, 
I trust, my brother — when those who name the name of Jesus, shall thus disgrace 
his sacred and his holy cause. 

Priscilla. — Who that reads our Lord's sermon on the mount, could entertain 
such views ? 

1 Watson and Limborch, 



188 THEOLOGICAL COLLOQUIES. 

JLpollos. — Certainly a hundred duties of an active character, are plainly 
enjoined in the Bible? 

JLquila. — Yes; every christian must always be engaged in the high and holy 
work of loving and serving God. He is a believer; he has the true faith, and as 
such, he is exhorted in the word of God, 'add to your faith virtue, knowledge, 
temperance, patience, godliness, brotherly kindness, and charity;' and even after 
having thus glorified God in his body and spirit, which belong to him, he will 
have to acknowledge himself 'an unprofitable servant.' 



COLLOaUY X. 

THE TRUE NOTION OF THAT ATONEMENT, OR SATISFACTION, WHICH THE LORD JESUS CHRIST, 
OUR HIGH PRIEST, MADE FOR SIN, AS SET FORTH IN THE SACRED WRITINGS. — SOME OBJEC- 
TIONS TO IT ANSWERED. — THE GLORIOUS EFFECTS OF THIS ATONEMENT. 

Jlpollos. — You remarked, brother Aquila — at our last meeting, that men were 
apt to run into extremes, — that the Socinian and Calvinistic notions of the atone- 
ment, and satisfaction, of our Lord Jesus Christ, are extremes, and that you 
receive neither as true. Pray give me your own views of that offering, and the 
reasons for the same. 

Jlquila. — I will rather give you the views of divines, neither Calvinistic nor 
Socinian, to which I do most sincerely subscribe ; and my reasons for embracing 
them I will then offer. There is a medium between these two extremes just 
named ; it is this : "That our Saviour Jesus Christ was a sacrifice for our sins, 
truly and properly so called; since he suffered most grievous torments, and the 
accursed death of the cross, and after his resurrection entered, by his own blood, 
into the celestial tabernacle, and there presented himself before the Father ; by 
which sacrifice he appeased the wrath of God, reconciled us to him, and averted 
from us the punishment deserved.' 1 Again, according to another, 'the atonement' 
is the satisfaction offered to the divine justice, by the death of Christ, for the sins 
of mankind ; by virtue of which, all true penitents who believe in Christ, are 
personally reconciled to God, are freed from the penalty of their sins, and entitled 
to eternal life. The atonement for sin, made by the death of our Lord Jesus 
Christ, is represented in the christian system, as the means by which mankind 
may be delivered from the awful catastrophe of eternal death ; from judicial 
inflictions of the displeasure of a governor, whose authority has been contemned, 
and whose will has been resisted; which shall know no mitigation in their 
degree, nor bound to their duration. This end it professes to accomplish, by 
means which, with respect to the supreme Governor himself, preserve his 
character from mistake, and maintain the authority of his government ; and with 
respect to man, give him the strongest possible reasons for hope, and render more 
favourable the condition of his earthly probation. These are considerations which 
so manifestly show, from its own internal constitution, the superlative impor- 
tance and excellence of Christianity, that it would be exceedingly criminal to 
overlook them.' 2 The position here assumed, is evident, my friend — from all 
those texts which have been already quoted on this subject; in which Christ is 
said to be 'an oblation,' a 'sacrifice,' to have 'died for us,' to have 'redeemed us,' 
to have 'reconciled us to God,' to have 'given himself a ransom for many,' &c. 

Jlpollos. — I do not exactly understand this. Tell me what was the evil which 
Christ suffered ; was it the punishment due to our sins? 

Aquila. — We have already shown, that the Saviour did not suffer the same 
punishment, which we deserved for our sins; for he did not suffer eternal death. 

1 Limborch. 2 Watson, on the word 'atonement.' 



REDEMPTION. 189 

But he did endure immense sorrow : f My soul/ says he, f is exceeding sorrowful, 
even unto death.' Moreover, he did suffer a cruel, because a bloody and an igno- 
minious death, which was instead of that punishment, which might have been 
most justly inflicted on us, a guilty and a sinful race. So that, though we had 
deserved eternal death, God was pleased by his voluntary sacrifice, which his 
innocent Son offered for us, to be reconciled, and receive those of Adam's pos- 
terity, incapable of voluntary transgression, as infants and idiots, unconditionally, 
into his favour; and those capable of volition, on the simple condition of faith in 
him, who made the atonement for us. 

Jlpollos. — He, God the Father, had the right to substitute a victim in our stead, 
and then accept the offering that he made voluntarily, for our emancipation from 
sin and death. 

Jlquila. — We had deserved a greater, and a severer punishment for sin ; God 
accepted this atonement made by our Lord Jesus, and thereby displayed the 
greatness of his love and mercy, even whilst he required satisfaction to be made 
to his affronted and injured justice. 1 

Jlpollos. — What then, to sum all up, did Christ merit for us ? 

Jlquila. — He obtained, as the result of his death, and in consequence of that 
satisfaction, oblation, or atonement, which he made for sin, a suspension of the 
divine wrath, an allowance of time to repent, a gracious call to faith and obe- 
dience, and he bestows on all, the grace, by which, as accountable creatures, we 
may improve the light, return to God, love and serve him here, and abide with 
him hereafter. These remarks, you notice, apply to men of mature, or accoun- 
table age. We have elsewhere shown, that all infants, and persons of unsound 
mind, in virtue of Christ's death, are in a condition of initial salvation. 

Jlpollos. — But did Christ merit faith for us, and does he bestow it on us ? 

Jlquila. — That every good and perfect gift descends from God, is evident; and 
the Scripture says, faith f is the gift of God,' by which I understand, that the 
ability, or power, to rely on Christ, is of divine grace. By the fall, man lost all 
ability to do good ; but by and through the atonement of Christ, he receives a 
gracious ability, that when acted on by divine grace, which in continuance as 
the result of Christ's death, strives with, and warns him, he is enabled to do that 
which, without grace, he could not do, viz : to believe on, or rely upon our Lord 
Jesus Christ. But as to the act of faith, or the exercise of the ability to believe, 
it is most certainly the part and duty of man. God does not act faith for us ; 
that I am right in this, is evident from the fact, that God damns the unbeliever. 
This he could not do, if Christ had died to purchase faith for us any how, or if 
God had withheld it from us, or the power to exercise it. Indeed, if this had 
been the case ; I mean that Christ died to purchase its very exercise, would it 
not be unjust in the Deity to withhold it from us, at least to require it under the 
denunciation of death eternal? Would he not, by virtue of Christ's merit, have 
been obliged to work it in us, by his almighty power? thus it would not have 
been our duty, but the act of God alone. 

Apollos. — But it has been urged by some, that it seems absurd, arid repugnant 
to the nature of God, to require a human sacrifice ; nay, even that of his only 
begotten Son; and this, it is said by some, savours of cruelty. 

Aquila. — Some infidels do say so. In this, to the christian, there is no absur- 
dity ; if there be any apparent absurdity in it, we may trace the whole to two 
causes, either that God willed that Jesus his Son, should die, or that he should 
will that he should die as a sacrifice for sins. There is, I think, no absurdity in 
either of these; for certainly that God who has uncontrollable power over all men, 
as to life and death, has also the right of suffering his Son to deliver up himself 

1 Stackhouse, Whitbv, and Clarke. 
25 



19lD THEOLOGICAL COLLOQUIES. 

to death, in order that the whole human race may be delivered from sin and hell ^ 
and there certainly is none in his delivering him a sacrifice for sin. For if God 
might suffer his Son to die as a prophet, that he might by his blood establish the 
new covenant, which Socinianism itself admits, is it less allowable that the 
Father should require, that his Son should die, a propitiatory sacrifice for sins,, 
and thereby intercede for sinners as a sanctified priest ? Certainly if he could put 
his Son to death at all, or suffer it to be done, he had also the right of directing 
his death to such an end, as was most suitable to his glory, and the salvation of 
all mankind. 1 

Jlpollos. — But is it not strange, that he should will this, seeing that he has by 
express law, forbid human sacrifices? 

Jlquila. — God, in prescribing a law to men against their offering human 
sacrifices, did not prescribe a law to himself that he should never demand, or 
admit, under any circumstances, such an oblation as is evident from the case 
mentioned in Genesis. God spake to Abraham, and said, 'take now thy son, thy 
only son Isaac, whom thou lovest, and get thee into the land of Moriah, and offer 
him there for a burnt offering, on one of the mountains which I will tell thee of.' 
Besides, my friend — God did not command men to offer up the Lord Jesus Christ 
to him, as a sacrifice for sin ; that thought is very far, my brother — from us. He 
left him to the power of wicked men ; Christ freely delivered himself into their 
hands, and they, out of envy, killed him. In bringing him to this ignominious 
death, the Jews designed another end, but the Father was pleased to allow it, as 
an expiation for sin. 2 

Jlpollos. — Infidels demand, and I mention it only to obtain the proper argu- 
ments to refute what they say, — how can the death of one man expiate the 
offences of so many ? What an innumerable number are redeemed by the blood 
of our Lord Jesus, and what a vast number of sins of different kinds, are to be 
washed away by his death ? 

Aquila. — And yet this oblation was, my dear friend — sufficient for all. This., 
I think, is easily proved. 1. On account of the divine will, which required 
nothing more for the redemption of the world, but was satisfied with this one 
sacrifice, once for all, to be applied by faith. Certainly it will be admitted, that 
God has an absolute right to say, what ransom will satisfy him, and appease his 
wrath. Now, if God has this right, and did consent to accept the offering, who 
dare cavil, and ask, 'how it can be?' Under the law, in the exercise of this 
right, the Deity accepted certain sacrifices, as expiatory of certain sins. You 
may see an account of them in the sixteenth chapter of Leviticus; and why not 
by the same divine will and authority, the blood of our Lord Jesus, be an offering 
for sin, and be accepted as such by a merciful God? why may it not be sufficient 
to atone for the sins of all the world? 3 2. There is however, another reason 
which may be offered; it is this: that God the Father accepts of it, not only on 
account of his will, but the dignity of the person who presented himself as the 
sacrifice. It was the Lord Jesus Christ, the Son of God, who is God over all, 
blessed forevermore ; 'Christ came,' says St. Paul, 'who is over all, God blessed 
forevermore. Amen.' 

Jlpollos. — But you will admit, the divinity could not suffer? 

Aquila. — True, it could not. Christ only suffered in his human nature ; yet as 
it was united to the divine, the very and eternal Son of God, that nature was 
strengthened, and enabled to endure the mighty conflict; and, on account of this 
union of the human and divine natures, as Ave have elsewhere said, the Son of 
God may be said to have suffered whatever the man Christ Jesus endured in the 

1 The reader will do well to consult the excellent remarks of Limborch, Watson, and 

"" "" ~~ I 



REDEMPTION. 191 

flesh for sinners. Besides, if Christ be considered only as a man, the excellency 
of his person, on several accounts, was so great as to exceed in a high measure, 
all the rest of mankind ; but apart from all but the fact of his divinity, as united 
to his humanity, who dare say that the dignity of the person of Christ Jesus, did 
not enhance to the utmost degree, the merit of his passion and death? 

JLpollos. — You perceive, my friend — that I press into my service all the 
objections I find to any truth, because I want you to give me all the arguments 
necessary to substantiate it. I do confess, the farther I advance, the more I am 
pleased with this delightful science. 

Priscilla. — It really appears to me, that you may look at the christian system 
in any one, or all its parts, and it is ever calculated to attract and charm. 

Jlquila. — It most certainly is; and although innumerable objections be offered 
against it, so that like a tire they are ready to consume, yet does the gospel, God's 
plan of saving sinners, through the death and expiation of our Lord Jesus, as a 
lamb slain from 'the foundation of the world,' come forth as gold tried in the fire, 
and evinces itself to be a system of truths, not to be overturned by the ignorance 
and sophistry of men, or the opposition of devils. This will be still more ap- 
parent, my brother — if we consider the glorious effects resulting from the work, 
that our Lord undertook as priest, or rather the results of the priestly office of 
Jesus Christ. 

Jlpollos. — What are these ? 

Jlquila. — They are divided into two classes or kinds by divines; the first 
respects our Lord, the priest himself, the second respects us who are benefitted 
thereby. 

Jlpollos. — Some of the effects you say respect him, what do you mean by this ? 

Jlquila. — Simply that the Redeemer, who atoned for us with the sacrifice of his 
own blood, did by this offering that he made in his death on the cross, obtain 
supreme power in heaven and earth, and thereby is able to preserve all those who 
put their trust in him for eternal life. 1 You remember what Christ said to his 
wondering disciples, as they travelled, after his resurrection, together, toward the 
village of Emmaus. 'O fools and slow of heart, to believe all that the prophets 
have spoken ! Ought not Christ to have suffered those things and to enter into 
his glory?' "Thus it is written and thus it behooved Christ to suffer, and to rise 
from the dead the third day.' St. Paul says of this our priest, 'Being found in 
fashion as a man, he humbled himself and became obedient unto death even the 
death of the cross, wherefore God hath highly exalted him, and given him a name 
which is above every name ; that at the name of Jesus every knee should bow, 
of things in heaven, and things in earth, and things under the earth ; and that 
every tongue should confess that Jesus Christ is Lord to the glory of God the 
Father.' Hence says the same apostle, 'such an high-priest became us, who is 
holy, harmless, undefiled, separate from sinners, and made higher than the 
heavens.' And again, 'Looking,' says he, 'unto Jesus the author and finisher of 
our faith; who for the joy that was set before him, endured the cross, despising 
the shame, and is set down at the right hand of the throne of God.' Really, my 
friend — all the texts which set forth the character and glory of Jesus Christ, as the 
great high-priest of our profession, proclaim his power. 2 

Apollos. — Are these all the effects that directly regard or respect himself? 

Jlquila. — Oh no! Another blessed or glorious effect was the procuring the 
Holy Ghost, the third person in the ever blessed and adorable trinity, to be sent 
down from heaven on his apostles after his ascension, and upon all those who 
afterward believed on him. Hence it is said by St. John, 'This spake he of the 
Spirit, which they that believe on him should receive, for the Holy Ghost was 

1 Clarke and Stackhouse. 2 Clarke and Henry. 



192 THEOLOGICAL COLLOQUIES. 

not yet given, because that Christ was not yet glorified.' Who does not see that 
in all this is set forth the fact, that the death and propitiation of this priest, pre- 
sented on his resurrection before the Father, was to procure the outpouring of the 
Holy Ghost upon all true believers. 1 

Priscilla. — This is very plain, our all seems to hang on his sacrifice and ascen- 
sion on high. 

JLpollos. — Indeed it does. 

Jlquila. — This will appear still more so, if you will read another text or two. 
'But when,' says Jesus, 'the Comforter is come, whom I will send unto you from 
the Father, even the Spirit of truth, which proceedeth from the Father, he shall 
testify of me.' 'It is expedient for you that I go away, for if I go not away, the 
Comforter will not come unto you, but if I depart I will send him unto you.' 

JLpollos. — According then to his promise, on the day of Pentecost, the 'Holy 
Ghost fell on his assembled disciples, as a rushing mighty wind, and filled the 
house where they were sitting.' 

Priscilla. — O yes ! And as many as are led by this ' the Spirit of God, are the 
sons of God.' It 'guides into all truth.' 

Aquila. — Let us hasten on then and next consider the effects of this, Christ's 
priestly office, as they respect us, poor abject men. The very first thing that occurs 
to me is the confirmation of the christian religion. As God has exalted our priest 
to heaven, he has evidently confirmed the religion that he taught, and has shown 
by his acceptance of the glorious sacrifice that it shall abide for ever. Indeed the 
priestly office is the basis of religion and of the divine worship, which, destroy 
the office, must utterly fail, at least be changed. 2 This is evident by the argu- 
ment of the apostle, when he asks the Hebrews, 'if perfection was by the 
Levitical priesthood ;' where the necessity of changing it and introducing one 
instituted according to the 'order of Melchisedec' The fact of its change shows 
that its worship was not perpetual. Another more excellent was to succeed it, 
and the worship thereof should be perpetual, because God has most gloriously 
confirmed, by his exaltation, the truth of all that he taught in regard to his 
worship. No priest more excellent is to succeed the Lord Jesus. Our worship 
through him, being acceptab]e to God, will not be abrogated, but will be per- 
manent. 

Jlpollos. — This was a very important result of Christ's atonement for sin, as 
the high-priest of our profession, who entered into the 'holiest of holies,' by his 
own blood, to redeem us as kings and priests unto himself. 

Jlquila. — But another blessed consequence of his sustaining this office is our 
reconciliation with God. You know how often the words reconciling, propi- 
tiating, and redeeming are used in the Sacred Writings. All these and many other 
expressions synonymous to them, are used to display the blessings resulting to us 
from his offering as a priest the appointed sacrifice. 3 

Apollos. — What do you understand by that reconciliation which is the result of 
the death of Christ? 

Jlquila. — It may evidently be regarded as two-fold. Thus it must be con- 
sidered either as it precedes, or as it succeeds our faith and conversion to God. 

The former consists in this, that God being appeased by the death of Christ, 
made a new covenant with man, wherein, for the sake of what Christ has done, 
he received into his favour all incapable of voluntary offence, and as such changes 
their nature which is depraved, and grants an admission into eternal blessedness 
and life. But again, he moreover is ready to bestow on all men the remission of 
all sins, and also eternal life, provided they believe in our Lord Jesus Christ, 
and live according to the rule he has prescribed. In other words, observe the 

1 Clarke and Watson. 2 Benson and Scolt. 3 Watson on the Atonement. 






REDEMPTION. 193 

precepts of the new covenant. While this gospel of grace is preached to them, 
he bears with and grants them a longer time for repentance. 1 

Jlpollos. — How do you understand it, as succeeding the exercise of faith, and 
our return to the Almighty 2 

Jlquila. — In this sense, reconciliation consists in a full application of pardon, 
whereby the remission obtained for all is particularly applied to those that believe 
and perform their duty. Their sins however numerous are actually blotted out, 
and being reconciled to God and supported by his grace, they ultimately attain, 
in the continuance of faith, to eternal life. 2 

Jlpollos. — Then faith is evidently necessary to obtain the pardon of all our 
sins'? 

Jlquila. — In order to be made a partaker of that reconciliation, and obtain 
the remission of sins, purchased by our Lord, faith as a condition is indis- 
pensable. We are to use, according to the stipulations of the new covenant, as 
we shall hereafter see, all the preparatory means ; prayer, repentance toward 
God ; but to feel our pardon, to know it, to be made partakers of the benefits of 
reconciliation, we must 'believe on our Lord Jesus Christ.' This is a condition 
that respects every individual, capable of voluntary action, and blessed with the 
light of the gospel. To suppose the contrary would be to admit an inconsistency. 
Christ has purchased for every offender a free, full, and glorious pardon, on con- 
dition that he accept it by faith, otherwise he must consent to perish as an 
unbeliever. Indeed the promises of pardon to the believer, and the threatenings 
against unbelief, would all be superfluous if it were not thus. 3 

Jlpollos. — There are some difficulties about this subject. Is it not said that 'we 
are healed by his stripes V 

Jlquila. — This is not said because the death of Christ alone, without our faith, 
confers upon us a complete freedom from all sin; but because by the intervention 
of our Saviour's death, as an expiatory sacrifice, we do obtain it. The true 
meaning of the prophet is that, by the blood of Christ, grace and favour are 
obtained for us; and the remission of our sins is to be attributed to the efficacy of 
that blood. This I do most freely, my friend — own, though I am constrained to 
press the necessity of faith for the attainment of the pardon of sins, and the 
comforts of God's love. 

Jlpollos — Is it not written 'the blood of Christ' was shed 'for the remission of 
sins?' 

Jlquila. — I grant this; and yet say 'he that believeth not shall be damned.' 
This certainly is the word of the Lord. Remission of sins is the end or result of 
Christ's death ; but the condition upon which this benefit is suspended is faith, 
and 'without faith it is impossible to please God.' 

Jlpollos. — But we are said to be justified by the blood and death of Christ, in 
opposition to his life. 

Jlquila. — I admit it; we are justified by it, as the cause which moved the 
Almighty to be willing to extend pardon and mercy to sinners, and indeed without 
the shedding of blood 'there is no remission of sin ;' yet faith is the instrument 
and God himself has proposed it as a condition of our justification. Thus Paul, 
speaking of the death and oblation of Christ, says, 'whom God hath set forth to 
be a propitiation through faith in his blood, to declare his righteousness for the 
remission of sins that are past, through the forbearance of God, to declare at this 
time, I say, his righteousness; that he might be just and the justifier of him that 
believeth in Jesus.' Now, since the blood of Christ is the cause why our re- 
pentance, our faith, and every act of piety are acceptable to God, and especially 

1 Fletcher and Schmucker. 2 Watson and Wesley. 3 Wesley, Watson, and Schmucker. 



194 THEOLOGICAL, COLLOQUIES. 

our faith, for the obtaining pardon, therefore it is that in mentioning justification, 
the blood of our Lord Jesus Christ, as this great and meritorious cause, is 
always named. 

Apollos. — Is it not said that the blood of Jesus Christ cleanseth from all sin 1 ? 
How then is it by faith? 

Aquila. — Do not, my brother — separate two things that ought always to be 
joined together. They ought not most certainly to be separated or put asunder 
at any time. c If,' says St. John, f we confess our sins,' i. e. acknowledge our 
offences and guilt in the way and manner prescribed in God's word, 'He is 
faithful and just to forgive us our sins.' Here, Apollos — is justification. Past 
actual offences are pardoned, and the guilt thereof cancelled. The heart is 
changed, the sinner accepted, and adopted into the divine favour. But there is 
another state, the being cleansed from sin. In justification we are delivered from 
its dominion, but on being sanctified we are saved from its pollution, cleansed, 
thoroughly renovated, so as to love God with all the heart. Hence, says St. John, 
he is not only ' faithful and just to forgive us our sins,' 'but to cleanse us from all 
unrighteousness.' Now for your text, the seventh verse of the same chapter, 
The blood of Jesus Christ, his Son, cleanseth us from all sin.' As justification is 
obtained on the condition of faith, so also is sanctification; but the latter is 
generally exercised in connection with a habit, if I may so speak, of obedience. 
'Thus,' says St. John, f if we walk in the light as he is in the light, we have 
fellowship one with another, and the blood of Jesus Christ, his Son, cleanseth us 
from all sin.' When we first believe we are pardoned, justified, born again, in 
continuing to believe, we walk in the light as God is in the light, and the blood 
of Jesus Christ his Son, cleanseth from all sin.' Here is a sanctified state, a 
state of maturity as a christian. But more of this at another time. Let me again 
only say, that the vicarious offering of our Lord was an atonement not only 
sufficient for our pardon, but our salvation from the nature and pollution of sin, 
which blood or offering, is in both instances to be applied by faith. After justifi- 
cation, we are 'to walk in the light,' to be actively pious, not to sit still; if this 
be done, we may most certainly expect strength to exercise that faith, and 
reliance on the blood of Christ, by which we shall be sanctified, and f made meet 
for our master's joy.' 1 

Apollos. — But would it not follow, my friend — for I have not done with my 
objections to this theory, that if by and for the blood of Christ, sins are not 
remitted actually and really, to those for whom he died, then no man is placed in 
a state of salvation by him ? 

Aquila. — By no means. I deny the consequence of this argument, if by actual 
and real remission, you mean a full pardon, to which salvation in eternal life is 
certainly annexed, and concerning which alone is there a dispute. Suppose this 
remission of sin full and complete, and salvation from its consequences were not 
obtained by all for whom Christ died, yet it cannot from thence be inferred, I 
think, that no man is saved or placed in a state of salvation by Christ, because he 
has procured for all, for whom he died, such a degree of remission as that the 
way of salvation is opened to them, and grace granted for obtaining it ; and if 
they do not reject, they will actually and really obtain a deliverance from the 
consequences of sin in eternal life, by our Lord Jesus. Such have been placed in 
a state of salvation, not indeed in that which is called proximate and immediate, 
but remote. 2 You forget that all children are in a state of initial salvation, as said 
on another occasion ; and all men, while in a probationary state, are not only 
under the influence of preventing grace and gracious calls, but are saved actually 
from present wrath, by the death and atonement of Jesus ; and they may, on 

1 Wesley and Benson. 2 Limborch, 



REDEMPTION. 195 

faith in Christ, be saved from the guilt, power, pollution, and consequence of 
sin in eternal life. Such then are now in a salvable state, accepted of God through 
Jesus Christ. 1 

Apollos. — But if by the death of Christ sins are not actually remitted, then our 
Lord is no more than a Saviour in part, since he has only prepared and opened 
the way for the remission of sins by his death. 

Aquila. — But I must again deny the consequence of this argument. Though 
the death of Christ alone does not, without the exercise of faith, confer actual 
remission of sins, yet it does not follow from thence that Christ is only half a 
Saviour. For the whole work of redemption is not completed by the death of 
Christ alone. As a king, he likewise applies his word and spirit, by virtue of 
which both repentance and faith are wrought in us, and so according to the pro- 
mises of God, we are placed in a state of salvation, and all that is requisite to 
render it complete is performed by our Lord Jesus Christ. If not accomplished, 
it is because of our obstinacy and unbelief. 2 

Apollos. — But again, if actual or absolute remission of sins be not procured by 
the blood of Christ, without the interposition or exercise of faith, then the sin of 
Adam is more powerful to condemn than the death of Christ is to save us. Cer- 
tainly the apostle Paul proves to the contrary. f But not as the offence so also is 
the free gift. 'For if through the offence of one many be dead, much more the 
grace of God and the gift by grace, which is by one man Jesus Christ, hath 
abounded unto many. And not as it was by one that sinned, so is the gift. For 
the judgment was by one to condemnation, but the free gift is of many offences 
unto justification. For if by one man's offence death reigned by one, much more 
they which receive abundance of grace, and of the gift of righteousness, shall 
reign in life by one Jesus Christ. Therefore, as by the offence one, judgment 
came upon all men to condemnation, even so by the righteousness of one, the free 
gift came upon all men unto justification of life.' 

Aquila. — But again, I say there is no consequence that can be deduced, from 
all this against our position. Though the death of Christ does not immediately 
confer heaven upon us, without the exercise of faith as a medium or condition, yet 
it bestows the grace and salvation in certain degrees, for the accomplishment of this 
blessed end. The fault does not originate in the want of provision; but in the 
application of it, in God's appointed way. By the very act of dying, he procured 
that we might obtain a freedom from death, and be delivered from its dominion 
and the grave, and then by his word and spirit, which he purchased for us by 
that death, he has plucked us out of darkness, and grants us that light necessary 
to our faith; and on its exercise, saves us from eternal condemnation and death. 
In Adam men die, in Christ they are quickened and live ; and by this his atone- 
ment is much more powerful in its consequences than is the sin of Adam. There 
being individual exceptions growing out of the rejection of Christ's sacrifice, in 
the exercise of volition, does not disprove the efficacy of the oblation. 3 

Apollos. — I then object again, if Christ did not by his death actually reconcile 
us to God, mark, my brother — I do not say God to us, — then he has not effected 
a reconciliation at all, since reconciliation is no reconciliation unless it be actual 
and positive. 

Aquila. — I acknowledge that it is true there can be no reconciliation unless it 
is actual ; but certainly, my friend — you will admit that there are degrees of it, the 
one more perfect than the other. It does not therefore follow, I think, that if Christ 
has not reconciled us in the most perfect manner, he has not reconciled us at all. 
Moreover God maybe reconciled to us and our race, and account us justified from 
Adamic transgression, or rather freed from its guilt, for what Christ has done in 

1 Clarke and Watson, 2 Benson and Whitby. 3 Whitby, Limborch, and Wesley, 



196 THEOLOGICAL COLLOQUIES. 

dying for us, but he may not have accepted us, nor we be reconciled to him and 
adopted into his family, our own voluntary and personal offences not being 
pardoned, for the want of that faith on which he has suspended this degree, if 
I may so speak, of reconciliation. By the death of Christ, God is reconciled to 
all men, in a more imperfect degree or manner -, but upon our faith and con- 
tinuance in it, he reconciles us more perfectly, and brings us to everlasting 
life. 1 

Jlpollos. — Well then, my friend — it comes to this : either we are reconciled by 
the death of Christ absolutely, or conditionally. If absolutely, then there is a 
plenary remission of sins ; but if conditionally, then the efficacy of Christ's death 
depends on the free-will of man. Tell me — is it not so ? 

jiquila. — I have admitted again and yet again, that in an imperfect degree, 
using this mode of expression, for the want of a better : there is a previous and 
absolute reconciliation between us and God, since no condition was required by 
the Deity for Christ's dying for us. In other words, man is unconditionally saved 
from the direct consequences of Adamic transgression, being placed in a state as 
heretofore said of initial salvation ; and thus, as in a condition of acceptance 
with God for Christ's sake, in favour with him. But to obtain reconciliation and 
pardon from voluntary offence, God does require, that the poor penitent, seeking 
this pardon, shall accept it as a gift, and obtain it only on the condition of faith 
in our Lord Jesus Christ, which is a most merciful and comfortable economy. 2 
You will not certainly say, that the efficacy of Christ's death therefore, depends 
on man's free will, — for he cannot by his faith bestow, nor by his infidelity take 
away that efficacy ; he can only prevent, by the latter, its effects on himself — or 
embrace by the former, the provision made for reconciliation with God, and feel 
the virtue or efficacy of that provision. 3 A beggar, helpless and destitute, does 
not merit the benefit conferred, by stretching forth his hands, as directed, to 
receive that benefit. If God required more, it might be construed into merit in 
man, but he does not ; prayer and repentance themselves, are only preparatory, 
as I have already once said, to the exercise of a living and evangelical faith. 
This is the sole or only condition of salvation. 4 By grace, a provision more 
extensive than the fall, is made for the recovery of our race from that sad catas- 
trophe. God is reconciled to all for Christ's sake, so far as it respects Adamic 
transgression ; and we are thus saved by him who is 'the Saviour of all men.' 
Moreover, God is in Christ, 'reconciling the world unto himself,' from actual or 
voluntary personal offences, and has sent forth 'the ministry of reconciliation,' 
proclaiming the willingness of Deity, to pardon and accept all, on the condition 
of faith in the merit of Christ's death. 5 

Jlpollos. — So then, it is 'by grace through faith,' that we are saved ; without 
the grace, we could have no ability to believe, and the believing is the receiving, 
and having applied to our own personal cure, that remedy, the blood of Christ, 
which God has provided. 

Jiquila. — This is most certainly so ; I will convince you of it in a moment. St. 
John says, 'he came unto his own,' i. e. Jews, 'and his own received him not; 
but as many as received him, to them gave he power to become the sons of God, 
even to them that believe on his name.' Who does not see, my brother — that 
receiving and believing on Christ, are here used synonymously ? indeed, infidelity 
is simply the rejection of Jesus, as we have elsewhere said ; and to believe, is 
just to receive Jesus, as our Saviour, and have his blood applied for our redemp- 
tion from the guilt and consequences of sin. 6 

Priscilla. — How necessary is it to cleave to God's word. Did I not warn you, 
in the commencement of your theological discussions, not to speculate? Specu- 
lation, 1 tell you again, in divinity, is a dangerous thing. 

2 Watson on reconciliation. 3 Whitby, Fletcher and Limborch. 5 Watson and Whitby . 
2 Watson. * Wesley and Fletcher. 6 Ibid. 



REDEMPTION. 197 

Apollos. — Yes; but you have admitted, that we may reason safely. I offer 
many an objection to the theory of my friend Aquila, the principles of which, I 
have never, and I trust never shall embrace; but I want all the arguments neces- 
sary, to refute those objections. I mentioned this in the beginning, and I hope 
this is fully understood. 

Aquila. — Most certainly, my brother — I expected, yea, invited this. Still there 
is need to be on the watch, and hold to our text book, the holy and blessed word 
of the ever blessed God. 

Avollos. — O! I see this. Sometimes you quote a text, when I am just ready 
to start another objection — the light flashes on my mind; I see the way, and at 
once learn not to 'lean to my own understanding.' 

Jlquila. — This is surely the true way to procure that wisdom that is from 
above. God will certainly own and bless such a course. 

Apollos. — What further effects, are the result of Christ's priestly office? If 
any, do tell me. 

Jlquila. — There is this, which' as yet, we have not noticed: that, by his 
sacrifice, men are freed from the yoke of legal ceremonies. Hence says St. Paul, 
Christ has 'blotted out the hand- writing- of ordinances that was against us, which 
was contrary to us, and took it out of the way, nailing it to his cross.' In all 
this, is evidently announced the fact, that all those legal rites and ceremonies, are 
abolished forever. Christ has become our priest, and has placed man under a 
better covenant. 1 At our next interview, we will discuss the office of Jesus, as 
our king. 

Apollos. — But, my friend — you are not going to close, without giving us the 
use that is to be made of those truths, which we have discussed? 

Aquila. — It is late, and so many different subjects have been introduced, that it 
will be difficult to make any other than a general application. We may take 
then, simply the priestly office of our Lord Jesus ; he was our priest, and was 
provided as such in the goodness of God, before whom he ever presents, in our 
behalf, the blood of sprinkling. Seeing this, we ought, 1. To acknowledge the 
love of God toward us, poor lost sinners, in that he gave his only begotten Son to 
die for us ; 'For God so loved the world, that he gave his only begotten Son, that 
whosoever believeth in him, should not perish, but have everlasting life.' Besides, 
we ought constantly to acknowledge the love of our Lord Jesus Christ, who 
voluntarily, became obedient unto death, even the death of the cross, and freely 
took upon himself the curse, that he might deliver us from it, and thus be the 
author of eternal salvation, to all them that believe ; 'for though he were a Son,' 
says St. Paul, 'yet learned he obedience by the things which he suffered, — and 
being made perfect, he became the author of eternal salvation unto all them that 
obey him ; called of God, a high-priest after the order of Melchisedec' And from 
these two things, united with the fact of his priesthood, to accomplish this atone- 
ment, we learn, 2. What a hatred God bears to sin. If he required nothing short 
of the bloody and accursed death of his well-beloved Son, as a propitiatory 
sacrifice, whereby he should be inclined to pardon our sin; how great must be 
his aversion to iniquity? Here is a signal display of his purity; and in view of 
the fact that sin is thus odious to God, and requires such an atonement to 
expiate it, we should learn to abhor it in our very souls. What ought to be our 
opposition to that which required such a mighty sacrifice to obtain its pardon, 
remove its guilt, and emancipate man from its diabolical and interminable conse- 
quences? And O! in view of this fact, how precious is the death of Jesus? 
3. In thus contemplating the love of God the Father, and that of our great high- 
priest toward us, which was gloriously manifested in this immense offering, to 

1 Limborch. 
26 



195 THEOLOGICAL COLLOQUIES. 

save from sin,, we likewise have abundant encouragement, to approach boldlV/ 
and ask the pardon of all past sins,, and, amending our ways, prosecute con- 
tinually the path of piety, — hearkening to, and obeying his commandments. In- 
deed we ought never to despair of the divine favour, on account of our numerous 
transgressions, — we have only to forsake them, and such is its goodness, we may- 
obtain at once a free and ample remission. "Let the wicked forsake his way, and 
the unrighteous man his thoughts; let him return to the Lord, and he will have 
mercy on him, and to our God, and he will abundantly pardon.' In addition to 
this, as the object of all that offering, which Christ made for sin, was, that we 
might enter into eternal life; having obtained pardon, peace of conscience, and 
the love of our God shed abroad in our hearts by the Holy Ghost, we may 
cheerfully go on our journey toward everlasting joy, 'looking unto Jesus, the 
author, until he shall become the finisher of our faith.' That God, who has so- 
freely pardoned for his sake, will ultimately transfer us from this gloomy vale, to- 
everlasting rest. Amen. 



COLLOQUY XI. 

THE REDEEMER'S OFFICE AS A KING — THE REALITY AND EXTENT OF HIS DOMINION. 

Jlpollos. — At our last meeting, you promised to consider next, the gracious- 
Redeemer, in his office as king. I find the offices of Christ are fruitful subjects. 
To me, his priestly office was truly interesting, as in it I find the foundation of 
all our hope — the atonement for sin. 

Jlquila. — But you will bear in mind, that his kingly office, as one sustained by 
him who is our mediator, is the most excellent of all. As a prophet, our Lord 
teaches us by his preaching, and thus enlightens the world. His gospel, the 
glorious work of this great prophet, is a system of truth, designed to accomplish 
this blessed end. As a priest, he obtained for us salvation, purchasing it with 
that price which he offered, his own blood, as of a 'lamb slain from the foun- 
dation of the world.' But as a king, our Lord Jesus bestows on us eternal life, 
according to those stipulations and conditions taught in his word. Several 
important things will demand our attention in this subject. The chief that we 
shall notice, are, the fact of its reality, its extent, the acts appertaining to that 
office, and its duration. These will evince how excellent it is, and how vast the 
authority of him, who is called 'Lord of lords, and King of kings.' At present., 
we may discuss the reality and extent of this kingdom. 

Jlpollos. -r-W hat am I to understand by his kingdom, and the reality of it? 

Jlquila. — Divines usually consider this in a two-fold sense. In the first, they 
understand that kingdom which is essential and common, to the Father and the 
Son, as being the Word of God; in the second, that which belongs to our Lord 
Jesus Christ, as mediator between God and man ; which, in order to distinguish 
it from the other, has been called his mediatorial kingdom, 1 — and in this sense, I 
propose to consider it. 

Apollos. — The former is his, as the second person in the Trinity, very and 
eternal God ; the latter, regards the execution of that office, which he undertook 
to fill, in order to effect the redemption of man, and lead him to the enjoyment of 
the divine favour in heaven. 

Jlquila. — Three things set forth in the Scriptures, are worthy of our conside- 
ration. The first is, that Jesus Christ was born a king or lord, and by right and 
design from his very birth, was such. Thus, when the angel appeared unto 
Mary, and spake of the birth of Jesus, he said, 'thou shalt bring forth a son, and 
1 Stackhouse and Limborch. 



I 



REDEMPTION. 199 

shalt call his name Jesus ; he shall be great, and shall he called the Son of the 
Highest, and the Lord God shall give unto him the throne of his father David, 
and he shall reign over the house of Jacob forever, — and of his kingdom, there 
shall be no end.' And when he was born, the angel of the Lord came upon the 
shepherds, the glory of the Lord shone round about them, and he said, 'I bring 
you good tidings of great joy,' ''unto you is born this day in the city of David, a 
Saviour, which is Christ the Lord.' A second thing we notice, in regard to him, 
that in the execution of this office, he was endued by God the Father, with the 
Holy Spirit, given him without measure; and even on earth, he gave the most 
unequivocal demonstrations of his regal authority, and showed the dominion he 
had over every thing by the miracles he wrought. But even in these, the fullness 
of his majesty did not fully appear. Notwithstanding these signs of his being a 
king, by the mean and abject state wherein he lived, his glory was, as it were, 
eclipsed, and hid under a cloud. Hence we are led to observe, thirdly, that the 
highest degree of Christ's kingdom mentioned in the New Testament, and 
referred to in it, and of which we propose to converse, is that which he obtained 
after his resurrection from the dead, and ascension into heaven, — where, being 
exalted at the right hand of God, he hath received all power, both in heaven and 
earth, and reigns gloriously over all things. On the resurrection of Christ Jesus, 
he appeared to his disciples, and said, 'All power is given unto me in heaven and 
earth.' This Jesus,' saith St. Peter, 'hath God raised up, whereof we are all 
witnesses; therefore being by the right hand of God exalted, and having received 
of the Father the promise of the Holy Ghost, he hath shed forth this, which ye 
now see and hear.' 'Thou madest him,' says St. Paul, quoting from one of the 
psalms, 'a little lower than the angels ; thou crownedst him with glory and 
honour, and didst set him over the works of thy hands, — thou hast put all things 
in subjection under his feet; for in that he put all things under him, he left 
nothing that is not put under him ; but we see Jesus who was made a little lower 
than the angels, for the suffering of death, crowned with glory and honour.' 
From all these things, it is manifest that there are, as some say, three degrees 
appertaining to this regal office of Christ; or rather three stages, that are dis- 
tinctly set forth in the Sacred Writings. He was born to be a king; he exercised 
power over nature, life, death, men and devils, in an immense number of mira- 
cles here, to prove himself the King, or Lord of all creation, and finally ascended 
to reign in the exercise of all power, forever and ever. 

Apollos. — Tell me, my friend — has our Saviour obtained, and does he actually 
administer this kingdom? 

Aquila. — This is so clearly taught, that it seems superfluous to attempt to 
prove it; all real christians admit this, and honour him as Lord of all. 1 

Apollos. —Here then arises the question of the reality of Christ's kingdom, 
Some, you know, have supposed that our Lord Jesus does not reign, but sets idle 
at the right hand of God the Father, — and that his kingdom will not begin until 
after the nations of the earth have embraced the gospel — all his enemies be sub- 
dued, and especially antichrist, which sets in the temple of God, and oppresses 
the church by his tyranny. 2 

Aquila. — You will see, Apollos — how gross and how idle, the conceptions of 
such men are, concerning the nature of Christ's kingdom, if you will look at, 
and closely consider the scriptural arguments for the reverse. 

Apollos. — What are these, my friend? 

Aquila. — Our Saviour himself tells us, a little before his ascension, that 'all 
power in heaven and in earth,' is delivered to him. These words plainly denote, 
that he was already invested with regal authority, and that it was not a thing to 
be given to him hereafter. He then possessed and exercised it. 
1 Clarke Henry, Scott. 2 Limborch. 



200 THEOLOGICAL COLLOQUIES. 

Jipollos. — I remember this well, — none but the King and Lord of all, could 
possibly exercise all power. What other argument have you? 

Jlquila. — The sovereignty of Jesus is evinced by the effusion of the Holy Ghost 
on the apostles, on the day of Pentecost, and the effects of it, were all fully ac- 
complished, according to the express promise and prediction of our blessed Lord. 
If Jesus were not the king and ruler of the universe, could he with such precision 
tell of the outpouring of the Holy Ghost, fix the time, the place, and all? 

Jipollos. — This indeed is a very strong argument. 

Jlquila. — Besides there are several places in the Scripture, which expressly 
declare that Christ has already obtained this kingdom. Thus, 'He must reign,' 
says St. Paul, 'until he shall put all enemies under his feet, and the last enemy 
that shall be conquered, shall be death.' Now let me quote a few more texts. 
'Him hath God exalted to be a prince and a Saviour, to give repentance to Israel, 
and the forgiveness of sins.' 'And hath put all things under his feet, and gave 
him to be the head over all things, to the church which is his body, the fulness of 
him that filleth all in all.' 'That at the name of Jesus every knee should bow, 
of things in heaven, and things in earth, and things under the eanh, and that 
every tongue should confess that Jesus Christ is Lord, to the glory of God the 
Father.' 'Who,' says St. Peter, 'has gone into heaven and is on the right hand 
of God; angels, and authorities, and powers being made subject unto him.' 
Do you not mark one thing? These Scriptures do not tell us that Christ's 
kingdom was to commence, after all his enemies were put under his feet, but 
that it was then in exercise; he was the one filling all and in all, to whom every 
tongue should confess, and before whom every knee should bow, as an acknow- 
ledgment of the power of their Lord. 

Jipollos. — Is it not a wonder I never noticed so particularly these texts before? 
Indeed there is a great deal in the Scriptures^ that we do not observe and remember 
as we should, for our improvement in piety. 

Jlquila. — He does now reign and shall reign until all enemies shall be put 
under him. The last is death, which shall be conquered by the resurrection and 
be forever overcome. Moreover in the Revelation of St. John, we have such 
evident testimony that Christ's kingdom is already begun : that no one, if he 
own the authority of this book, can deny this fact. In the different addresses 
to the seven churches of Asia, there is such a manifest care of them, as belongs 
wholly to the power and authority of a king. 1 Permit me to mention an- 
other thing that I have noticed. The prayers at the commencement and con- 
clusion of the epistles, all acknowledge the Lord Jesus as the author of grace, 
mercy, and peace. These all style him Lord, which would be needless and 
trifling if he were not truly invested with regal power, whereby he is able to 
bestow good things on them who call upon him. 2 

Jipollos. — Brother — does not St. Paul say, 'but we see not yet all things put 
under him.' How then can he reign and be 'the Lord of all?' 

Jlquila. — By these words, St. Paul does not mean that our Lord Jesus has not 
a dominion over all things, or that he was not invested with the power of bringing 
all things under him. I think we are to understand by it, that he has not as yet 
destroyed all his enemies ; who resisted, in unbelief, his regal authority and right 
to reign. For the kingdom was given unto him, the Redeemer of men, by the 
Father, that he might destroy all enemies who opposed the divine glory and 
man's happiness. This the Lord Jesus does, not all at once but by degrees, and 
as long as this world lasts, in which he invites men to repentance, faith, and 
salvation ; he defers punishment that they may use the means prescribed, and 

1 Henry and Scott. * Limborch. 



REDEMPTION. %(jl 

attain to everlasting life. 1 But in the end, my brother — after the consummation 
of ages, he will destroy his enemies — even death, the last enemy, and will cast 
the wicked, together with the devil and his angels, into that lake that burns with 
eternal fire, where 'the worm' of the sinner, ' shall never die,' and the fires of hell 
shall never be quenched. 

Apollos. — What an awful thought this suggests — that the day is advancing, 
when the Lord Jesus shall reveal himself, not as a lamb slain for the redemption 
of the world, but as the 'lion of the tribe of Judah, taking vengeance on them 
that know not God, and obey not the gospel.' I see that the Scripture is full of 
the fact, that he does, and will reign as King and Lord of all forever ; but do tell 
me, in what does this kingly dignity consist? I wish to apprehend it in all its 
parts. 

Aquila. — There are several things in this, worthy of our notice ; among them, 
we may mark the eminence, and honour of it. By this, I mean that Jesus as 
king, is exalted above all created beings, visible or invisible, higher than the 
highest of them, next to the Father in authority, and owning none but him as the 
first to be named ; hence that subordination manifest in the mention of God the 
Father first, the Son next, and the Holy Ghost, one God, co-equal, co-eternal and 
essential in their nature. We are also struck with the power, right and dominion, 
which he has over all things, so as to subject them to himself, and to have the 
full command of them j and in addition to this, he is more peculiarly appointed 
the king of men, that he may prescribe them rules of life, judge them according 
to their works, whether good or bad, and grant to them a reward according to 
their individual deserts. 2 

Apollos. — Of course he is possessed of, or endued with those qualifications and 
attributes that are requisite for the administration of such a kingdom. 

Aquila. — Indeed he is. This King, as we have before said, and on another 
occasion proved to you, my friend — is in the exercise of all that wisdom, or 
rather omniscience, that would qualify for such a work ; and these were ascribed 
to him on earth, and afterward in heaven. St. John says, Jesus did not commit 
himself to the Jews, because he 'knew all men, and needed not that any should 
testify of man, for he knew what was in man ;' and in the Apocalypse, it is said 
by him, 'And all the churches shall know, that I am he which searcheth the 
reins and hearts, and I will give unto every one of you according to your works.' 
But while there is omniscience, by which he fully understands the true qualities 
of all actions, let me also suggest, that there is that impartiality or justice, by 
which he renders to every man according to his works, and that too, without 
respect of persons. 'For,' says Jesus, 'the Son of man shall come in the glory 
of his Father, with his holy angels, and then shall he reward every man according 
to his works ;' 'who will render,' says St. Paul, 'to every man according to his 
deeds, — to them who by patient continuance in well doing, seek for glory and 
honour, and immortality — eternal life; but unto them that are contentious, and do 
not obey the truth, but obey unrighteousness — indignation and wrath, tribulation 
and anguish, upon every soul of man that doeth evil, of the Jew first, and also of 
the Gentile ; but glory, honour and peace, upon every soul of man that worketh 
good — to the Jew first, and also to the Gentile; for there is no respect of- persons 
with God.' And the same apostle says, 'We must all appear before the judgment 
seat of Christ, that every one may receive the things done in his body, according 
to that he hath done, whether it be good or bad;' 'for he that doeth wrong, shall 
receive for the wrong that he hath done, — and there is no respect of persons.' 
Hence in the Revelations it is said, 'And the kings of the earth, and the great 
men, and the rich men, and the chief captains, and the mighty men, and every 

1 Benson, and Henry. 2 Limborch, WaUon, and Benson. 



20'Z THEOLOGICAL COLLOQUIES. 

bond man, and every free man, hid themselves in the dens and in the rocks of the 
mountains,, and said to the mountains and rocks, fall on us, and hide us from the 
face of him that sitteth on the throne, and from the wrath of the Lamb ; for the 
great day of his wrath is come, and who shall be able to stand V And this was 
no new doctrine concerning our Lord Jesus; for in the 11th chapter of Isaiah, 
where he is evidently prophesied of, almost by name, we hear that old evan- 
gelical prophet saying, 'But with righteousness shall he judge the poor, and 
reprove with equity for the meek of the earth; and he shall smite the earth with 
the rod of his mouth, and with the breath of his lips shall he slay the wicked.' 
Jlpollos. — Truly, these threatenings are tremendous, my friend. 
Jlquila. — They will appear more so, if you but remember that Jesus is omni- 
potent; and this is yet another qualification of this our Sovereign, for the exercise 
of his regal authority. The quotation just made from Isaiah, is positive as to his 
power; and St. Paul, who had seen it often displayed in miracles, and mercies, 
says to his afflicted Thessalonian brethren, 'You who are troubled, shall rest with 
us, when the Lord Jesus shall be revealed from heaven, with his mighty angels, 
in flaming fire, taking vengeance on them that know not God, and obey not the 
gospel of our Lord Jesus Christ ;' what a display of his omnipotence will that 
day set forth ? 'Then,' says the same apostle, 'shall that wicked be revealed, 
whom the Lord shall consume with the spirit of his mouth, and shall destroy 
with the brightness of his coming.' 

Jlpollos. — My dear friend — I had not thought of all these Scriptures, until we 
engaged in these conversations. The Bible is indeed a treasure, from which we 
may constantly learn what will engage our hearts and lives in the great 
work of serving and loving God. But do tell me something about the extent of 
this, Christ's glorious kingdom. 

Jlquila. — Indeed, I have already said enough to let you see that it is vast. I 
will now add, that it is so great as to be circumscribed by no bounds ; for it is 
universal, over all things, — nothing being exempted from his authority and 
dominion. The Father has put all things under him; his rule or authority, is 
extended over heaven and earth, over a world of spirits, both good and bad, over 
the greatest monarch, as well as the meanest slave, — making all creatures, "one 
way or other, his instruments to promote his glory, and enlarge his kingdom. 
Indeed, this is so clearly and plainly set forth in the Scriptures, that 'he who runs 
may read,' and plainly discern the character, both of Christ's royalty, and the 
immense extent of his glorious kingdom. 1 

Jlpollos. — Is this dominion of the Lord Jesus absolute, and is he what is called 
an absolute sovereign 1 

Jlquila. — Some intricate, and perhaps unnecessary speculations, have been 
entered into here ; some represent, and perhaps this is done correctly, the sove- 
reignty of Jesus, as subordinate to the Father, as first named in the Trinity : yea, 
some have gone farther, and say that this is a special office, delegated by God the 
Father, to our Lord Jesus, as he is the Redeemer of the world, and the Saviour 
of mankind, for the procuring salvation, with full power over all things, that he 
may use mem at pleasure, for the obtaining that end. 2 You will I hope recollect, 
that however true this may be, God the Father cannot certainly divest himself of 
all power, nor has he delivered the care and government of the world to his Son, 
so as to be only an idle spectator ; still, as I have elsewhere suggested, there is a 
manifest subordination, according to the order in which the Trinity is named,— 
the Father first, the Son next, and then the Holy Ghost. The office then, of the 
Ron as king, is exercised by him with respect to this order— to us, doubtless for 
wise purposes, inexplicable; so that the Father, properly speaking, governs 

i Benson and Henry. 2 Limborch. 



REDEMPTION. 203 

through the Son. He and the Holy Ghost alike unite for the advancement of the 
Redeemer's kingdom, that the one true and living God, three in one, and one in 
three., may have all power, glory, dominion and honour, forever — even forever 
and ever. 1 

Priscilla. — It seems to me, as though it would take an eternity, to understand 
the immense wisdom and power, of such a God ; a God whose ways are past 
finding out, — who can define the limits of his kingdom, or describe the splendour 
and glory of his reign ? 

Apollos. — Lo! these are hut a part of his ways. I sometimes fear, and then 
again rejoice, — the more I learn, the more I admire, and find cause to adore,, the 
christian's God. 

Aquila. — How important to ask our hearts — are we his willing subjects, obe- 
dient as we are dependant ; and do we earnestly pray for the advancement of his 
kingdom % 



COLLOQUY XII. 

THE REDEEMER'S OFFICE AS A KING, CONTINUED — THE ACTS AND DURATION OF HIS KINGDOM, 
AS SET FORTH IN THE SACRED WRITINGS. 

Apollos. — When you entered on the consideration of the kingdom of the Lord 
Jesus, you proposed, my friend — among other things, to consider the acts of the 
Redeemer, in the exercise of his office as a king. What was your meaning? 

Aquila. — The acts relating to this kingdom, may be considered simply as those 
regulations established by our Lord Jesus as a king, which regard the government 
of his kingdom, and which display his authority as sovereign of the same. 2 These 
acts, or as some call them, functions of sovereignty, whether they respect what 
has been done, or what remains yet to be performed, may all be reduced to., and 
classed under two or three heads. 

Jlpollos. — What are these ? 

Aquila. — The first is this: the inviting or calling men to become the partakers 
of his kingdom. You remember, that the Saviour did not meet with subjects 
that obeyed him at once, previous to a call, and without an invitation ; far, very 
far from it. He found all men astray, and all disobedient. Here then, we have 
displayed the very first act of his kingdom, and the glorious manifestation of his 
goodness and grace. Out of his. mere bounty, he invited them to seek his face 
and favour, and participate in the blessedness of his kingdom. 3 The invitation 
was first given by himself: f The kingdom of heaven is at hand, — repent ye, and 
believe the gospel.' f Come to me, ye that labour and are heavy laden ; take my 
yoke upon you and learn of me,' "If any man thirst, let him come to me, and I 
will give him of the water of life freely.' To this purpose also, he appointed a 
ministry, organizing the same, before his ascension. These were solemnly set 
apart for this work ; under the divine influence being moved thereto by the Holy 
Ghost, they were commanded to preach his gospel, the invitation and call of his 
kingdom, to poor apostate man, in every clime on earth. Some, in the com- 
mencement of this work, were endued with the gift of tongues, and the power to 
perform miracles, that they might ofler this invitation to Jew and Gentile, to the 
whole world, and to confirm the divinity of their mission, and the system of truth 
that they proclaimed, by such miracles as should tend, to display their master's 
power. 4 

1 Watson and Limborch. 2 Limborch. ' Benson. 4 Benson and Dick, 



204 THEOLOGICAL COLLOQUIES. 

Apollos. — In this view of the subject, of what vast importance is a christian 
ministry. They are the messengers of Christ, sent forth by himself, moved upon 
by the Holy Ghost, to make an offer of salvation to sinners. Certainly, my 
brother — an evangelical ministry is one of the greatest blessings on earth. 

Aquila. — A gospel minister, in the active discharge of his duty, is not only a 
'light of the world,' and the 'salt of the earth;' but a representative, in presenting 
the gospel invitation to man, of our Lord Jesus Christ himself. 'Now then, we 
are ambassadors for Christ,' says St. Paul, f as though God did beseech you by us, 
we pray you in Christ's stead, be ye reconciled to God.' But let us proceed to 
the second thing to be noticed. 

Apollos. — Pardon the interruption, and do proceed with the next thing that sets 
forth the acts of this office. 

Aquila. — It is just this : that to those who accept the call into this kingdom, 
and are willing to become its subjects, he prescribes the laws by which they are 
to be governed, — thus manifesting his right to set forth the conditions, and his 
authority to rule and govern them, according to his own terms. 1 

Apollos. — What are the terms or laws of Christ's kingdom ? 

Aquila. — Repentance toward God, — implying deep contrition of heart, and 
fervent prayer for mercy, as preparatory to believing, faith in our Lord Jesus 
Christ, for pardon and peace, and a life of holiness, corresponding thereto, as 
an evidence of that faith that is evangelical, and saving in its nature. 

Apollos. — A life of holiness, my friend? 

Priscilla. — O! that is the very truth itself, my brother — a life of holiness. This 
is the natural consequence of living faith. 

Aquila. — Yes! a life of holiness ; a life worthy our high and glorious vocation. 
When we become the subjects of this happy kingdom, we are to honour our King 
by a willing, sincere, active and uniform obedience. In conjunction with this, is 
the blessed promise of support to them, while faithful here, and a most perfect 
state of happiness and delight hereafter, as a reward for all the sorrows they may 
have to endure in that service. 2 

Apollos. — And to this, I suppose you may add, the threatenings set forth in the 
gospel, of condemnation to the disobedient? 

Aquila. — Yes; a condemnation that is eternal in its direful consequences. The 
last which we notice, and indeed this is the most evident token of Christ's regal 
power, is the judgment which he exercises both in this world, and in that which 
is to come. 3 

Apollos. — Does this respect both believers and infidels? 

Aquila. — It does. It alike respects both those who own, and those who deny 
him as their king. The believer embraces the terms of restoration to the divine 
favour, is received as a member of Christ's family, and is made a participant in 
his kingdom. Infidels rebel against, reject him and his service, prosecute a 
course of impiety and enmity to God, declare their sin as Sodom, and hide it 
not. The Lord Jesus Christ, the great lawgiver, and sovereign of the universe, 
in his omniscience beholds them ; and he has appointed a day of reckoning, when 
they all shall be constrained to give an account of their stewardship. 4 

Apollos: — But there is an evident difference all through, between the believer 
and unbeliever. 

Aquila. — I have remarked before, that there is a distinction; that the divine 
Providence always keeps up, according to the appointment, or act, of this our 
King. In this world, he encourages and supports the christian who perseveres 
in his duty, and leaves the event with his God. Sometimes, when by unfaithful- 
ness, such backslide and fall into sin, he chastises, in order to induce repentance, 

1 Benson. 2 Limborch and Benson. 3 Limborch 3 Benson, and Dick. 4 Ibid. 



REDEMPTION. 205 

cure their remissness, heal their backslidings, and love them freely ; but if they 
continue impenitent and hard, or if they persist in their sins, he often gives them 
up to hardness of heart and reprobacy of mind. As to infidels, gross sinners, 
common unbelievers, as a punishment for their voluntary rebellion, and continued 
obstinacy, he judicially blinds their eyes, by withdrawing the light, hardens their 
hearts, gives them over to a reprobate sense, and a strong delusion, that they may 
believe a lie, and finally be damned. Sometimes indeed, while he suffers afflic- 
tions to come upon his children, to try their graces, and wean them from the 
world, he inflicts temporal punishment on the unbelieving sinner, even ill this 
life, that he may apprehend his danger, and know that 'God is the Lord.' 1 We 
have heretofore named instances of this equitable economy. 

Apollos- — In the next world, this judgment will be universal — will it not? 

Aquila. — It will. Then it shall extend to all mankind, whom this mighty 
king, 'the Lord of life and glory,' shall raise from the dead. All men, and in the 
multitude you and I, my brother — shall be placed before his august tribunal; and 
he, the 'judge of all the earth,' as is stated in the 25th chapter of the gospel by 
St. Matthew, shall divide them according to their deeds. The pious good, shall 
enter into. glory and immortality, but the impious wicked shall have apportioned 
to them, shame, tribulation, and anguish, infinite in their extent, and eternal in 
their duration. 2 

Apollos. — I now clearly perceive, that if the acts of our Lord Jesus Christ as a 
priest, be compared with those performed by him as a king, there is an evident 
difference. 

Aquila. — Certainly. Those we have named, the Scripture ascribes to him as 
our celestial king. 3 All his acts as a priest, primarily and directly relate, I think, 
to God, or rather to that offering that the Redeemer presents as a priest, in his 
mediatorial character, to the Father, by which is obtained for us, mercy and sal- 
vation. They respect us, in that they open up and present to our view, and for 
our enjoyment, a system of privileges, as the price of his oblation. But those of 
Christ's kingly office, directly regard, and respect men. They have reference to 
their repentance, faith, obedience, salvation, protection, support, happiness, and 
punishment, whether judicial blindness and hardness of heart here, or eternal 
banishment from God hereafter. 4 

Apollos. — I suppose, my friend — you recollect the opinion advanced by some, 
in regard to this kingdom, and the regal office of our Lord Jesus Christ. It has 
been said that 'Jesus Christ, before the last judgment, shall descend upon earth, 
convert the Jews, bring them back to the land of Canaan, restore Jerusalem with 
the temple and Levitical worship, and cause the law of Moses to be observed by 
all men, even by the Gentiles who have embraced Christianity; and that before 
this, the martyrs shall be raised from the dead, and reign with Christ a thousand 
years;' 5 and indeed a great deal more, that I will not trouble you by quoting at 
this time. What do you think of this? 

Aquila. — Doubtless, all absurdity. The extravagance of such indigested, and 
unscriptural opinions is evident, from the very fact that they tend to subvert, not 
to establish the kingdom of Christ. What! Moses and the law are to be re-estab- 
lished, and that at Jerusalem ? Christ's reign even there, would destroy that 
kingdom that he now holds in heaven. Look at this: either he reigns now in 
heaven, or else there is a two-fold kingdom of Christ — one in heaven, the other 
on earth, — which is directly contrary to his own word, which says, 'My kingdom 
is not of this world.' Besides, we are told, that he will not descend from heaven 
corporeally, until the last day, called the day of judgment. 'Whom,' says St. 

1 Dr. Clarke and Limborch. 3 Benson and Dick, ft Limboich. 

2 Ibid. 4 Whitby, Clarke and Benson. 

27 



206 THEOLOGICAL COLLOQUIES. 

Peter, 'the heaven,' mark this! 'must receive, until the times of restitution of all 
things, which God hath spoken by the mouth of all his holy prophets since the 
world began.' 'For ye are dead, and your life is hid with Christ in God; when 
Christ who is our life shall appear, then shall ye also appear with him in glory,' 
says St. Paul, positively confirming the previous doctrine of Peter, in regard to 
this matter. And again, 'the Lord himself shall descend from heaven with 
a shout, and the voice of the arch-angel, and with the trump of God, and the 
dead in Christ shall rise first.' Moreover, this kingdom, concerning which you 
have made the quotation, will be either a kingdom of remuneration, and then the 
universal judgment will begin with it, or of legislation, and then his subjects 
may revolt and rebel against him, or as has been said by some, that God will 
work in their hearts by an irresistible power, that obedience that he requires; and 
by this means, a kingdom may be ihere established, composed of wicked as well 
as good men. Thus then, would the whole course of divine Providence be sub- 
verted ; and indeed, such would make it not only insignificant, but both nugatory 
and useless. 1 

Jlpollos. — Some, my friend — do not think so. They object to all you have said,, 
by quoting a passage in the Revelations, prophetic of this reign of Christ, as 
king in the earth, and the happy condition, as is said of his saints, then living in 
this world. 'And I saw,' says St. John, 'the souls of them that were beheaded 
for the witness of Jesus, and for the word of God;' 'and they lived and reigned 
with Christ a thousand years.' 

Aquila. — This is the only text to be found in the Sacred Writings, that incul- 
cates an idea of the kind ; and it is very probable, but for this text, no one would 
ever have thought of applying the prophecies of the Old Testament to any thing 
of the kind. You will remember, my friend — that the book of Revelation is very 
obscure; certainly no solid argument can be drawn from thence, by a mere con- 
jecture, on which to establish any point of doctrine. 2 And besides, although it is 
there said that the martyrs shall reign with Christ a thousand years, it is not 
affirmed that he shall reside upon the earth, much less is the place designated by 
fixing on Jerusalem. No mention is here made of the restoration of the Jews, or 
the establishment of the Mosaic ritual. If the Jews be restored, it must be by 
faith in Jesus, at that time when they give up all hope of salvation by the law, 
and look for it only through our Lord Jesus Christ. Then they shall constitute, 
united with gentile believers, a component part of that kingdom, over which our 
Lord Jesus shall reign forever and ever. 3 

Jlpollos. — What a diversity of opinion there has been and perhaps still is con- 
cerning the kingdom of Christ here, during the millenial state of the church. 
Indeed some of them savour too much of the pleasures of sense. Do you not 
think so, my friend ? Some have said that he will come down and reign upon 
the earth, and never return with his followers to heaven; that they shall enjoy 
all the pleasures of the flesh, besides a great many other things that seems to me 
incompatible with a spiritual kingdom such as he governs. 4 

Aquila. — You have well said that these things savour too much of sense and 
sensual delights. Indeed they do. Such opinions do not deserve an answer. 
They not only savour too much of the carnal mind, but are directly opposed to 
the Scriptures. 5 In these, our Lord says, 'In my father's house are many 
mansions, if it were not so I would have told you ; I go to prepare a place for 
you. And if I go and prepare a place for you, I will come again and receive you 
to myself, that where I am there may ye be also.' 'We know that if our earthly 

> Limborch, Watson and Benson. 2 Clarke and Scott. 

3 The reader is referred to some excellent remarks of Doctor Scott on the 20th chap. Rev. 

* Limborch. 6 Ibid. 



REDEMPTION. 207 

house of this tabernacle were dissolved, we have a building of God, an house not 
made with hands, eternal in the heavens, for in this we groan, earnestly desiring 
to be clothed upon with our house which is from heaven.' The children of 
this world marry and are given in marriage, but they,' says Christ, 'which shall 
be accounted worthy to obtain that world, and the resurrection from the dead, 
neither marry "nor are given in marriage, neither can they die any more, but are 
equal unto the angels and are the children of God, being the children of the 
resurrection.' 'And God,' St. Paul says, 'hath both raised up the Lord and will 
also raise us up, by his power.' Hence he argues, that God will put an end 
to all sensuality and sensual delights. 

Apollos. — But you admit that the opinions of those who embrace the idea of a 
millenial state of the church, in which they ascribe to Christ a spiritual kingdom 
upon earth, are most certainly correct? 

Aquila. — This 1 am not prepared to do. There is such a diversity of opinions 
among most of those who believe in and contend for the millenium, I know not 
that the texts quoted to prove it are properly applied. I am sure however of 
one thing, that such a variety of opinion is a sufficient argument to evince, that 
nothing certain has as yet been deduced from Scripture about it. 1 

Priscilla. — What is the meaning of millenium? 

Aquila. — It means a thousand years that Christ, it is supposed, shall reign 
personally on earth, or according to some, for one thousand years there shall be 
unparalleled prosperity in the church, and all shall know the Lord from the least 
to the greatest. 

Priscilla. — This would be glorious indeed. 

Jlpollos. — You do not then admit the opinions of the millenarians as true? 

Aquila. — I do not deny or contradict, they may be true. I certainly am not 
prepared to receive all, if on no other account, on this — the diversity that exists 
among them as I have already said. 

Apollos. — Do show me this diversity ? 

Aquila. — I will at once. Some for instance are of opinion that this millenial state 
of Christ's kingdom is already passed away, but even these are not agreed when 
it begun : 2 for some date its commencement at the time of Constantine the Great, 
and its end about the beginning of the fourteenth century, when the Ottoman 
empire arose. Others fix the beginning at the time when the gospel began to be 
preached, for they say that then Satan began to be bound. 3 

Apollos. — But, my friend — if we reflect on the history of those times, we shall 
find that what is said of his being 'bound,' and of his being 'cast into the bottom- 
less pit,' and of that pit being shut up and sealed, that Satan might not deceive 
the nations any more, until the thousand years should be fulfilled, cannot in any 
tolerable sense be applied to those times. 

Aquila. — I admit this, and therefore cannot embrace it any more than the first 
named opinion. You know that during that whole period, the power of Satan 
was exerted, doubtless to the very utmost extent. The severest persecutions were 
raised against the church of Christ, in the first four centuries of Christianity, that 
have been at any time. 4 If you look at the succeeding six, you will find that 
he seduced men into a labyrinth of crime, almost unequalled in any age of the 
world. The few who loved and served God seemed by degrees to be involved in 
superstition ; they fell from their sincerity, abandoned the profession of their 
faith, and took up with the mystery of iniquity, that worked all manner of abomi- 
nations to the destruction of men's souls. 5 

1 By a reference to Calmet, Watson, Buck, Whitby, Newton, Faber, Clarke, and indeed all 
the great divines, this difference will be manifest to the reader. 

i Limborch. 8 Ibid. * Milner, Mosheim, and Jones. * Ibid. 



208 THEOLOGICAL COLLOQUIES. 

Jlpollos. — This is too true, my dear brother — but you know that many think 
the thousand years are not yet fulfilled,, and that Christ out of heaven shall reign 
as he now reigns. That is, he shall not descend from heaven to earth, but as 
now he is in the midst of two or three, then in a more eminent manner shall he 
be present, ruling and reigning in every heart, so that his ancient people, the 
Jews, shall be brought in, and, united with the fulness of theGentiles, shall 
conspire to swell his praise, honouring and serving, because in sincerity and in 
true faith they acknowledge, the Lord Jesus as the Messiah. Oh! what a 
happy state of the church will this be. 

Aquila. — Well, let us examine this. It certainly is among the most rational. 
Yet it behooves us most certainly to bring it and every thing else to the standard : 
I mean the Bible. This is our text book, you know we have said this more 
than once. They make this kingdom or reign of Christ a thousand years on 
earth, to consist in his granting to his church a rest from persecutions before the 
last judgment, in his affording the Jews a greater measure of grace than at any 
time before, and converting them to himself according to the prediction of the 
apostle Paul. 1 'I would not, brethren, that you should be ignorant of this 
mystery, lest ye should be wise in your own conceits, that blindness in part is 
happened to Israel, until the fulness of the Gentiles be come in. And so all 
Israel shall be saved, as it is written, there shall come out of Sion the deliverer, 
and shall turn away ungodliness from Jacob.' This, such suppose to be, not only 
taught in the twentieth chapter of Revelations, a part of which I have quoted; 
but also in several parts of the Old Testament, where under the figure of calling 
the Jews from their dispersion, they suppose to be shadowed out their conversion 
to Christ, and being gathered into one body with the Gentiles, as you have said, 
a peace such as never has been before shall fill the earth, and the church shall 
have prosperity and a cessation from persecution, such as it has not known before. 
Some add to all this, that the martyrs shall be raised from the dead, and then 
shall be fulfilled the prophecy in the chapter just mentioned. This last opinion 
about the martyrs I do not believe or admit. I am sure, as Doctor Scott says, 
the vast number of dark and enigmatical sayings in the Apocalypse, will authorize 
at least some care in regard to any important admission. 2 But as it respects the 
opinion of the conversion of the world and its millenial state, I am certainly 
not prepared to condemn it. No! nor am I prepared to admit all that is said 
about it, either as to the thing itself or the time of its commencement. I cannot 
perceive any sufficient arguments to establish the time, and when I apply what 
is said to the state of the church, there is to me a manifest disagreement between 
all this and what is said in the Bible about bearing the cross, enduring hardness, 
fighting the good fight, &c. Moreover it is said, 'if any man will live godly in 
Christ Jesus, he shall suffer persecution.' Is this experience compatible with 
such a condition of the world, and will the world ever arrive at a state, when the 
carnal mind will not be enmity to God? 3 

Jlpollos. — %.s therefore there is this diversity of opinion about the matter, and 
all seem to look to one obscure passage in the Apocalypse, on which to found 
their opinions, you think it best to suspend one's judgment, and not peremptorily 
decide on a thing, of which we can possibly know as yet but little. 

Jlquila. — I do most surely. I know that this millenial state of the church, as 
it is called, has not yet come. So do you. I do believe that Christ's kingdom is 
advancing, and in the appointed and ordinary way; by the proclamation of his 
gospel it will advance until the inhabitants of the earth shall hear its sound, and 
'this gospel of the kingdom shall be preached in all the world, for a witness unto 
all people, and then shall the end come.' What may yet happen I am not able 

1 Buck and Calmct on the Millenium. 2 Scott's com. 20th chap. Rev. 3 I.imborch. 



REDEMPTION. 209 

to say, and believing as I do that many a passage has been forced into the service 
of this opinion and adduced as testimony for it, I am unwilling, at least to 
subscribe to that, which I am not sure is a legitimate application of God's word: 
still this is no matter of faith. It is only an opinion, and as others, I know, will 
not imperiously force their views on me, I am surely not disposed to press mine, 
if I had formed them and they were worthy of a consideration. Of one thing I 
am sure, that the angel having the everlasting gospel to preach, has long since 
gone forth,, and the very islands of the sea are hearing the glad sound of salvation. 
Missionaries are nocking to distant lands and are proclaiming the merciful Jesus, 
as the sinner's friend : and the day is not distant when all shall hear and feel its 
power. 1 

Apollos. — As you believe that the kingdom of our Lord Jesus is advancing and 
the world is approximating to a period, when all shall hear the gospel of Christ, 
do give me your views as to the nature of what is called the millenial state, and 
the blessings which shall be more particularly enjoyed during that period. 

Jlquila. — I will rather give you, my friend — a summary of the opinions of 
others, in regard to this subject, on which so much has been written, and which 
has been by every divine, in a greater or less degree, introduced in his discourses. 
As the blessedness of those who have a part in the first resurrection is said to con- 
sist at least in their holiness, we are struck with what must be the state of Christ's 
church. It will then doubtless be pre-eminently holy, and this will constitute its 
peculiar glory. In order to accomplish this most glorious work, that is to be 
deeply imprinted on every heart, there will be no doubt a most blessed effusion of 
the holy and ever blessed Spirit. Such perhaps as there was at the setting up of 
Christ's kingdom on earth. And to this may be no doubt referred those texts 
which speak of a future and most signal display of the divine operation and 
influence. Then shall the Lord draw the hearts of men in an especial manner, 
and in those hearts shall be found a corresponding disposition to return to, and 
seek his face. 2 

Apollos. — Oh! how cheering. 'No man can come to me except my Father 
draw him,' says the Redeemer. 

Aquila. — There shall be also an universal spread of the gospel, sending the 
knowledge of God and his Christ to the ends of the earth, in a manner never 
before felt and seen. 'The earth,' says the Scripture, 'shall be full of the 
knowledge of the Lord, as the waters cover the sea;' and this shall take place at 
that day when 'the Gentiles shall seek to him, who is called "the branch,' 'whose 
rest shall be glorious.' 3 

Apollos. — If the gospel is thus to be preached in all the world, and all are to 
feel its divine influence, the Jews will doubtless be converted to the true faith, 
and turn to the living and eternal Saviour, embraced already by thousands of 
Gentiles. 

Aquila. — Certainly; and then shall the descendants of Abraham partake of the 
blessings and immunities of that kingdom, established by him, who is according 
to the flesh, his seed. 4 

Apollos. — What, in such a state of the world, shall be the purity and beauty of 
the church of Christ? Like its divine master, lovely, because holy and good. 

Aquila. — Yes; then shall church communion, and christian discipline, be re- 
stored to their primitive and apostolic pattern, — and to this we may add, that the 
Lord's special presence, shall be felt by all his children, and in their midst shall 
he reside, in the glorious and constant influence of his Spirit. 5 To all may be 

1 Many heathens have been converted in the last ten years in India, Africa, and among the 
aborigines of America. 

Watson and Buck. s Ibid. * Ibid. & ibid. 



210 THEOLOGICAL COLLOQUIES. 

added the fact, that peace, balmy blessed peace, shall fill the earth. There shall 
be peace in the conscience, peace in the church, peace m families, peace in 
society, peace in every land, or as already said, throughout the earth. 1 What, in 
such a state of society, will be the safety of men? 'There shall be no more war.' 
Jlpollos. — In their persons, their property, their character, their rights, entirely 
secure. 

Jlquila — Yes; civil rulers shall be but the maintainers of peace and righteous- 
ness, and each shall do to others as he would that others should do to him. The 
saints themselves shall rule. 2 

Jlpollos. — Daniel says, 'the saints of the Most High shall take the kingdom, 
and they shall possess the kingdom forever, even forever and ever.' 

Jlquila. — In short, my friend — to bring our summary of the opinions of others, 
in regard to this matter, to a close, let me add, that it is the prevalence and 
triumph of the cause of Christ, in this world, over that of Satan and all his 
instruments. And although I do not admit all that has been contended for, by 
those who have written on this subject, my most potent difficulty, arising in the 
variety of opinion, not only in regard to the time, but the nature of that state, 
and the true condition of the world, still I believe the march of truth is onward. 
How delightful then the prospects which open upon the eye of faith in the pro- 
phetic vision! Christianity is to prevail universally, and the consequences are most 
blissful. Our race is to assume the appearance of one vast and peaceful family; 
the world becomes the seat of one great adoring assembly ; at length the scene 
mingles with the heavens, and, rising in brightness, is blended with the glories 
on high. The mysteries of God on earth are finished, the times of the regenera- 
tion are fulfilled, the Son of God descends, and the scene closes with divine 
grandeur. 'I heard,' says St. John, 'as it were the voice of a multitude, and as 
the voice of many waters, and as the voice of many thunderings, saying, 
Alleluia; for the Lord God omnipotent reigneth. The kingdoms of this world 
have become the kingdoms of our Lord and his Christ.' 'And I saw the holy 
city, New Jerusalem, coming down from God out of heaven, and I heard a great 
voice out of heaven, saying, behold the tabernacle of God is with men, and he 
will dwell with them, and they shall be his people, and God himself shall be 
with them, and be their God.' 

Priscilla. — What a happy, what a blessed state. O! I want all the earth to 
know the great things set forth, and to be enjoyed in Christ's blessed kingdom. 

Aquila. — There is but one thing more to crown the whole, and this is its 
duration. 3 It shall abide forever ; it is eternal; it was said 'of his kingdom there 
shall be no end,' by the angel that appeared to Mary, 'for he shall reign over the 
house of Jacob forever.' 

Jlpollos. — But is it not said, that 'when he shall have delivered up the kingdom 
to God, even the Father, then cometh the end.' 'And when all things shall be 
subdued unto him, then shall the Son also be subject to him that put all things 
under him, that God may be all in all?' 

Jlquila. — I readily acknowledge, it may be that there are several things in this 
passage which prove that, at the termination of the world, Christ's mediatorial 
kingdom will have an end; but they by no means contradict those other texts, 
where the kingdom of Messiah is said to be eternal. 4 The mediatorial kingdom, 
considered as an act of the Mediator, bringing us to salvation, is not, and cannot 
be called absolutely eternal, but either comparatively so, in opposition to the 
kingdoms of this world, which pass away, and devolve on successors; whereas 
Christ being an immortal king, crowned with power and glory over all, will not 
and cannot have any successor ; or else it may be thus said of it, because of its 

i Calmet, Watson and Buck. 2 Ibid. 3 I-.imborch, Watson and Calmet. 4 Liimborch. 



REDEMPTION. 211 

continuance to the end of the world, or as long as the nature of that kingdom 
will admit. 1 

Apollos.— -Then, after the last judgment, Christ will still be king? 

Aquila.— Most assuredly. He shall not be divested of his kingdom and glory, 
but will triumph at the head of his church, and reign forever with the Father, as 
Lord of lords, and King of kings. Then his glory shall have its most perfect 
consummation; so that though his mediatorial kingdom shall cease, or he shall, 
on the termination of the world, cease to mediate or intercede for the sinner; yet 
of his kingdom and glory, there shall be no end. He reigns now, here and every 
where; he administers the laws of his kingdom, being every where present, 
beholding the evil and the good. 2 

Apollos. — If these things be so, and that they are, is abundantly proved in the 
Bible, it will follow that our Lord Jesus has no vicar of his kingdom, on earth, 
but administers all things immediately by himself from heaven. 

Aquila. — Truly it is so. Being always with his church, and both able and 
willing to discharge the several acts of his kingdom, what need can he have of 
any substitute ; and pray what authority can such a pretended viceroy have, since 
his sovereign is always present? 

Apollos. — The doctrine of the pope's being Christ's vicar on earth, then, falls 
to the ground ? 

Aquila. — Certainly ; for our Lord has not only not appointed such an officer 
over his church, but he did most positively forbid his disciples to exercise 
authority and lordship over one another. Besides, he is the only Head of his 
church, which is his mystical body. 3 At another time, and on a more suitable 
occasion, I may call your attention to this subject ; I will only now say, that the 
assumption of such authority, over the flock of Christ, and of such an office by 
any man, is an insult to all piety, and all that intelligence which ought conspi- 
cuously to shine in every christian ; and much more is it insulting to him whose 
right it is to rule over his flock, among whom he dwells, and in whom he lives. 4 

Apollos. — Before you conclude this subject, which I have caused you to 
lengthen out, by proposing so many questions, I hope you will make an applica- 
tion of the doctrine of Christ's kingly office. 

Aquila. — Several very interesting thoughts will readily occur to the pious mind, 
in contemplating this very important subject — Christ's office as king. The first 
that strikes us, is, the honour and glory of God, — who, in sending his Son, this 
king, manifested not only the highest goodness and greatest love for mankind, but 
also his faithfulness, in that he fulfilled all the promises made by him through the 
prophets, to our lost and miserable race; and we are therefore under obligations, 
and should learn to acknowledge his sovereignty over us; for to this end, 'was 
there a name given to Christ, above every name, that every tongue should 
confess that he is Lord of all, to the glory of God the Father ;' and we should 
ever adore him as our supreme Lord and King. In addition to this, we should 
learn to obey his commands, as those issuing from our most rightful sovereign, 
who in his love designed our felicity, in his wisdom laid the plan to effect it, and 
in his power effected what his love designed, and his wisdom planned. This he 
has enjoined in his word, and hence he is said to be 'the author of eternal salva- 
tion to all them that obey him.' This duty of obedience is so necessary, that St. 
John says, If any man saith, I know him, and keepeth not his commandments, 
he is a liar, and the truth is not in him.' Finally, we ought to bear up under 
adversities, of whatever kind, especially those which we suffer for his name sake, 
being assured that our Jesus in heaven, is not only a merciful high-priest, who 
'was tempted in all points as we are, yet without sin, that he might have compas- 

1 Limborch. 2 Watson, Benson and Limborch. 3 Calvin and Limborch. * Ibid. 



212 THEOLOGICAL COLLOQUIES. 

sion on our infirmities ;' but also as a king, is invested with divine power, who 
will afford us help in time of need, when we flee to a throne of grace, and with 
faith implore that assistance we need. 

Apollos. — I well remember the declaration of St. Paul in regard to this very- 
delightful subject. 'For,' says he, 'we have not an high-priest which cannot be 
touched with the feeling of our infirmities, but was in all points tempted like as 
we are, yet without sin; let us therefore come boldly unto a throne of grace, that 
we may obtain mercy, and find grace to help in time of need.' 

Jlquila. — God grant that we may accept this wise counsel of the apostle, sub- 
mit to the Lord Jesus as our rightful sovereign, and in the end, find a seat with 
beatified millions, in his most glorious and eternal kingdom. Amen. 



COLLOaUY XIII. 

THE LORD JESUS CHRIST, IN HIS THREE OFFICES, OF PROPHET, PRIEST, .AND KING, OUGHT TO 
BE RECEIVED AS THE ALL-SUFFICIENT AND ONLY SAVIOUR OF MEN. 

Apollos. — I have been much pleased, and I know, greatly encouraged in my 
researches after truth, my friend — since you have been discussing the different 
offices sustained by our Lord Jesus Christ. You have indeed pressed this matter 
very zealously, and I gather from your remarks, that you consider it obligatory on 
christians to receive the Saviour in this three-fold capacity. 

Aquila. — I most certainly do, Apollos — and I think I have sufficient reasons for 
it — reasons which originate in that Word, which he has himself inspired. Indeed 
he is our Saviour by those three offices, and well may I press the importance of 
his being acknowledged in each. 

Apollos. — But how is he, my friend — a Saviour in them ? 

Aquila. — In that exposition which has been given of them, we have attempted 
to show, that by the administration of his offices, as prophet, priest, and king, he 
procures our salvation. But we are to remember, that they should be applied to 
this great work, and we should for practical purposes, know how, in the execu- 
tion of each office, he accomplishes this; and how, in doing it, he may be seen, 
and felt to be our Redeemer and Saviour. 

Apollos. — Do, if you please, point out this to me. You have already excited, 
not mere curiosity, but an ardent desire to see it in all its bearings. 

Aquila. — You remember, when on the misery of man, we showed that it was 
not one, but manifold, consisting in the slavery of sin and death ; according there- 
fore, to this our misery, have the various offices of our Lord Jesus Christ to doj 
in delivering us from our sins, and bringing us into that state of eternal life, 
prepared for his children. 

Apollos. — How is this effected, my friend? 

Aquila. — Thus: — our Lord procures salvation for us by his prophetical office, 
as he emancipates us from the slavery of sin, calls us to the liberty of the sons of 
God, and places us in a state of salvation. 1 In order to this, he exercises or per- 
forms four things. He not only sends forth an evangelical ministry, to preach 
his holy and blessed word, but proclaims that word himself, by which is taught 
the pure and perfect doctrines which tend to life. In them, we learn the nature 
and obligation of repentance, the necessity of faith, the promise of pardon, and 
remission of sins, true christian obedience, and the offer of eternal life to those 
who were dead in sin, dead in law, and just ready to suffer that banishment from 
God, which is denominated eternal death. Hence we see that, as a divine 

1 Benson. 



REDEMPTION. 213 

teacher, he enlightens the dark minds of blinded and sinful man, in regard to his 
glorious privileges, and indispensable duties. 1 Moreover, he has confirmed by 
many and unheard of miracles, these consolatory doctrines, in such a way as to 
convince men of their truth, and persuade them to believe in him as their 
teacher, and his truth as divine; so that by an active and evangelical faith, 
founded in evidence incontestible, they may obey the truth, and lay hold on 
eternal life. Besides, acting as our instructor or teacher, he gave us such an 
example of an innocent and blameless life, most exactly conformable to his divine 
precepts, as to point out the path in which we should walk, so conspicuously, 
that no honest mind could mistake concerning it. 2 

Apollos. — I had never considered this as I should have done before; by this very 
thing, he confirmed the divinity of his precepts, proved that all the pious might 
observe them, and encouraged us by his example, to walk constantly in the foot- 
steps of our leader. 

Aquila. — 'Take my yoke, 1 'learn of me, for I am meek and lowly in heart,' 
said the Redeemer ; and thus by his holy example, gave a most glorious illustra- 
tion of his own truth. Above all, he suffered a most bitter and afflictive death, 
with patience, resignation and triumph, not only sealing the doctrine proclaimed 
by himself as a 'faithful and true witness,' for thus he is named in the Bible — but 
indeed as a victim, he ratified and established the very tables of the new 
covenant. 3 

Apollos. — I see clearly, that our Lord, in view of the glorious results of his 
prophetic office, may be, and is justly styled, our Saviour. 

Jlquila. — The apostles of our Lord Jesus, were only his ministers, and wit- 
nesses, in the administration of their office ; yet in view of their imparting the 
light by which men are delivered from spiritual darkness, the Scripture speaks of 
them as saving, i. e. illuminating others; hence says St. Paul, 'If by any means 
I may provoke to emulation them which are my flesh, and might save some of 
them.' And again, 'Though ye have ten thousand instructors in Christ, yet ye 
have not many fathers, for in Christ Jesus I have begotten you, through the gos- 
pel;' i. e. I have so preached it, as that ye were enlightened, and emancipated 
from the reign of spiritual darkness. Also, he says to the same church, 'To the 
weak became I as weak, that I might gain the weak, — I am made all things to 
all men, that I might by all means save some.' And to Timothy he says, 'Take 
heed to thyself and doctrine,' 'that thou may est both save thyself, and them that 
hear thee;' i. e. by the power and efficacy of the divine word, thou shalt enlighten 
and rescue from the reign of darkness, thy hearers. 

Apollos. — I had not thought of the meaning of these texts before, I assure you. 
Aquila. — As much is also said, even of private christians, who discharge their 
duty towards others, in imparting to them spiritual light; thus, 'What knowest 
thou, O wife, whether thou shalt save thy husband? or how knowest thou, O 
man, whether thou shalt save thy wife V 'Let him know, that he which con- 
verteth a sinner from the error of his way, shall save a soul from death, and shall 
hide a multitude of sins.' Now my argument, my friend — is this: if men in 
proclaiming the truth, and thus enlightening the minds of others concerning it, 
in the way of faith, and the obligations of piety, are on divine authority, said to 
save others, in how much more eminent a manner, may the Lord Jesus Christ, 
who is the great light of the world, be called, in reference to his office as a 
prophet, the Saviour of men? 4 He is the angel of the covenant, which he 
himself published in the name of God, and thus become as he is, 'the light of the 
world,' confirming his truth by unnumbered miracles, an exemplary life, and at 
last sealing it by his death on the cross. 5 

1 Benson. 2 Ibid. 3 Limborch and Benson. 4 Ibid. 5 Ibid. 

28 



214 THEOLOGICAL COLLOQUIES. 

Priscilla. — If Jesus had never enlightened us, how far should we have 
been from God this hour? O! he is the light of the world, the true light, that 
enlighteneth every man that cometh into the world.' 

Jlpollos. — Now I see how he saves us as a divine teacher, pouring on the mind 
the light of his word. 

Jlquila. — And we shall see hereafter, that his gospel as a system of truths, is 
to be traced to his office as a prophet. 

Jlpollos. — How does the Lord Jesus save us by his priestly office ? 

Jlquila. — Really in this, he has in a more especial manner, perfected the work 
of salvation. 

Jlpollos. — In what way? 

Jlquila — By the two peculiar and appropriate acts of that office, as I have 
already heretofore named. I mean oblation and intercession, by which he has 
fully satisfied the most righteous will of the Father, fulfilled all things requisite 
for our salvation, and by being made an expiatory sacrifice for our sins, has 
wiped away their guilt, and opened up a way for us to approach a throne of 
divine mercy and grace, that we may obtain pardon, and find acceptance with a 
merciful God. 1 

Jlpollos. — In this view of the subject, Christ, the anointed of the Father, as 
our high-priest, may, I perceive, in a very eminent manner, be said to be the 
Saviour of men. 2 

Jlquila. — And this is truly an appropriate title ; it justly belongs to him, as he 
is our Priest before God. This will be more apparent if you reflect, that he has 
paid down the price, and has completely performed whatever God required for 
the redemption of the world. 3 Thus says St. Peter, 'Forasmuch as ye know 
that ye were not redeemed with corruptible things, as silver and gold, from your 
vain conversation, received by tradition from your fathers, but with the precious 
blood of Christ, as of a lamb without blemish, and without spot.' He suffered,, 
as we have shown, the accursed death of the cross, 'gave himself a ransom' for 
us, and so much does he still rely upon, and confide in the value of that 'price,' 
that he still intercedes for us with the Father, and does in the most effectual 
manner, obtain remission of sins, for every penitent, who in faith seeks it at his 
hand. 4 You will also remember, my brother — that because he was both the 
priest and the sacrifice, he paid down to the Father, not a typical but a real price 
for our redemption, and by his blood, has not only 'opened up the way,' but has 
actually thrown wide open the gates that lead to eternal life, for all the human 
race. In other words, heaven is a prize which all may obtain, — and its joys, 
through the death of Christ, may be experienced by all. 

Jlpollos. — This method of saving men, is therefore peculiar to the Lord Jesus 
Christ? 

Jlquila. — Most assuredly. It belongs to him, and him alone, to save a world 
from sin. An angel's arm is too short to redeem one precious, one immortal 
soul. Apostles, ministers, even private christians, may be made the happy 
instruments, to enlighten the mind, and turn the sinner toward the true light, by 
setting forth the glorious truths and blessed privileges of Christ's gospel ; and in 
this sense, it may be said that they do good to the human family; but in the great 
work of the atonement, Christ is alone, — none were ever associated with him ; 
he 'trod the wine-press' of his Father's wrath 'alone,'' and none dare pretend to 
be partners with him in this great work. 

Jlpollos. — I see this. The deaths of apostles, ministers, and christian martyrs, 
were demonstrative of the truth of those doctrines taught by them, and the 
sincerity at least of their professions, and their faith ; but the death of Christ was 
the price of our salvation. 6 

i Benson and Watson. Ibid. 3 Ibid. 4 Wesley and Clarke. 5 Wesley and Fetcher. 



REDEMPTION. 215 

Aquila.— It was. On the cross, in the suffering of death, he rendered that 
oblation and propitiary sacrifice, which prevailed on the Almighty God, who was 
offended at the sins of men, not only to be reconciled, but to bestow upon us all 
the means necessary to our believing on the Lord Jesus Christ, and obeying his 
commands; that at last, when called to give an account to the Judge of all the 
earth, he might, though just, confer upon us everlasting joy at his right hand. 1 

Apollos.— Well may it be said, my dear friend— 'there is no other name given, 
whereby we may be saved, but the name of the Lord Jesus.' The farther you 
proceed, the greater interest I take in our conferences. I really feel that it does 
me good to be led away from self, and from the world, to the Lord Jesus. What 
a thought is that? — ' there is no other name given for salvation !' All the angelic 
hosts could not reconcile 'a holy God' to sinful men; but 'Jesus died the world to 
save,' and it is only by his death, that the guilt of sin can possibly be removed, 
and we be saved from it. 2 

Aquila. — But, my friend — if you will look at another thing, you will be more 
forcibly struck with the fact, that he, as a priest, is our only Saviour. 
Apollos. — What is this? 

Aquila. — A truth definitely set forth in the Scriptures, viz : that as Christ takes 
away the guilt of our sin, so also does he by virtue of his sacrifice for it, save us 
from its rule and dominion. His oblation is effectual in destroying the iron 
bondage of sin, and making the christian not only a 'new, 1 but a 'free' man 'in 
Christ Jesus.' 3 That this is the high privilege of God's children, and the gre'at 
object of Christ's death, v/ill be manifest by considering this subject, — first, with 
respect to God the Father; then with respect to our Lord Jesus Christ; and lastly, 
with regard to that state in which we are placed, by the death of him, who was 
set for the recovery of the world. 

Apollos — How will you prove this by viewing the atonement, as it respects 
God the Father? 

Aquila. — Thus : — In it we discover not only the transcendent love of God to 
man, in that 'he spared not his own Son, but delivered him up for us all,' which 
love of God toward us ought to excite us to love him. We also behold in it his 
utter abhorrence, his unquestionable aversion to, and hatred of sin, and his 
unchanging love of justice. 4 

Apollos. — How is it, my friend? 

Aquila. — In this way : — Though the Lord was merciful, and not only inclined 
to be reconcileable, as we have before proved, and also disposed to pardon the 
offence of man ; yet would he not be appeased, and lay aside his wrath toward 
us, unless that the Lord Jesus Christ, our great high-priest, should lay down his 
life, and sacrifice his blood for our sakes. 5 

Apollos. — I must confess, that this is a most powerful argument, against the 
dominion and reign of sin, in the hearts of God's children ; and it proves to me, 
that, what the psalmist says, is true, 'If I regard iniquity in my heart, the Lord 
will not hear my prayer.' 

Aquila. — That Christ does thus save his people from the dominion of sin, will 
be still more apparent, if we view this subject with regard to himself. As before 
remarked, by the sufferings of our Lord Jesus, he has evinced for us the greatest 
love; indeed, my friend — love the most intense and ardent; but, -while this 
should excite in our bosoms, love to him and to his service, the pious mind is led 
to ask, why this mighty sacrifice, — why this immense suffering? What was it 
for? Was it merely to display the love of God, and the love of Christ, toward a 
portion of creation, formed capable of loving and rationally serving him? These 
are important questions. Let the beloved disciple, the apostle John himself, 

1 Wesley and Fletcher. « jbid- 3 Ibid. 4 Watson and Limborch- 6 Ibid. 



216 THEOLOGICAL COLLOQUIES. 

answer; 'The Son of God was manifested to take away our sins.' Here is the 
answer. Though Christ loved us thus intensely., yet would he die, suffering 
every ignominy, rather than man should abide in transgression, or even be saved 
from hell in sin. 

Jlpollos. — O! who, my brother — that looks at this subject in connection with 
the end for which Christ died, is not ready, not only to abhor sin in his very soul, 
but to flee from it as from a deadly poison ? 

Jlquila — Let us look at it now as it regards that state in which we are by 
the death of our high-priest, who was sent for the recovery of the world. See 
now the happy and blessed condition in which we are placed, and how does it 
prove that he is indeed our Saviour. By the shedding of his blood he has not only 
obtained for us the divine favour, and the remission and pardon of all our past 
offences; but by his blood he has, if we are christians, actually freed us from the 
dominion and slavery of sin, and introduced us into the glorious liberty of the 
sons of God. 1 As before quoted, 'the Son of God was manifested to take away 
our sins.' His blood 'cleanseth from all sin.' He 'saves to the uttermost' all 
that come to God by him. 'Sin,' says an apostle, 'shall not have dominion over 
you, for ye are not under the law but under grace.' 'Brethren,' saith he, 'ye 
are called unto liberty, only use not liberty for an occasion to the flesh.' 'Be ye 
holy;' 'be ye perfect, as your Father in heaven is perfect ;' 'without holiness no 
man shall see the face of God in glory.' Now we see, my friend — by all this, 
that the death of Christ is not only efficacious, for redemption, or deliverance 
from sin, but that it is a sacrifice, prevalent, for the promotion of a holy and a 
devoted life. 2 And besides all this, that it procures the grace, whereby we are 
enabled to live and honour God, free from the contamination and pollution, as 
well as the guilt of sin ; persevering in the divine life, until death, being aided by 
that grace which was purchased by the blood and death of Christ. 3 

Jlpollos. — So that Christ 'shall be all in all,' the 'author and finisher of our 
faith,' 'the first and the last,' the 'beginning and the end;' in one word, our 
'Saviour,' and that by his priestly office. 

Jlquila. — Yes; we cannot do without it; out of, or without Christ, and the 
application of his death, 'our God is a consuming fire ;' and indeed, even after 
our adoption, and salvation from the defilement of sin, if we revolt and 
become again its servants, we shall, as an apostle has said, 'count the blood 
of the covenant, wherewith we were sanctified, an unholy thing, and shall do 
despite unto the Spirit of grace.' Yes; my dear friend — we shall not only 'fall 
away,' but as much as lies in us, we shall 'crucify afresh the Son of God, and 
put him to an open shame.' 

Jlpollos. — We are then, constantly to look on Jesus as our present, only, and 
almighty Saviour? 

Jlquila. — We are; and daily should we feel and daily say, 'every moment, 
Lord, I need the merit of thy death.' 4 

Apollos. — But it is thought, that this view you have taken, of the extent of 
Christ's merits as a priest, and the virtue of his death, is incorrect. Some think, 
that the purpose of God was anterior to the sacrifice, and that it never was 
available for any but the elecl . B 

jlquila. — My dear brother — the force and energy of this sacrifice, is altogether 
destroyed, not only as it regards the reprobate, as they are called, but as it 
regards those named elect, by those who maintain that before Jesus Christ was 
appointed by the Father to be the mediator, there was an eternal, absolute, and 
irrevocable decree made by God, concerning the salvation and damnation of all 
men, without any. regard to their faith or infidelity* 

» Wesley, Fletcher, Clarke and Benson. :? Ibid. 6 Calvin's Inst. 

* Clarke, Limborch and Watson. 4 Wesley. c Fletcher and Limborch. 



REDEMPTION. 217 

Apollos. — How can you possibly make this out? 

Aqvila. — In this plain way : the very notion of a sacrifice, reconciliation, or 
propitiation, is overthrown, since neither they who are elected, nor they who are 
reprobate, can be reconciled to God, according to the plan laid down in the Scrip- 
tures, — thus : as to reprobates, the case is very plain ; for according to this theory 
about the divine purpose, by an eternal decree, the reprobates are so far excluded 
from the grace and favour of Deity, that God does not so much as require that 
his Son should make any sacrifice for them; they are beyond all hope; by God's 
unalterable decree, they are shut out of heaven ; for it is contended that 'the 
decree of God fixes their condition.' 1 And as to the elect, the case is a very 
evident one. As they are 'absolutely elected to salvation,' they are already 
'beloved by God,' with the highest and an 'immutable love.' Now my argument 
is, that such cannot possibly need to be reconciled to God. Their election, their 
adoption, their reconciliation, their salvation, are all founded in the 'eternal 
purpose,' and 'decree' of God. 2 

Jlpollos. — Really, these opinions look inconsistent, but many attempt to justify 
them. 

Aquila — I know this. Efforts are made at a justification of this doctrine; but 
let every candid man bring this, as he should do every other opinion about 
religious matters, to the Bible, and he will find, as we expect to show, that it 
will not bear investigation, either at the bar of reason, or revelation. 3 At another 
time, we may have an opportunity of discussing these things thoroughly ; we 
may not now stop, only to say, that such notions about the eternal pur- 
poses, and decrees of God, to save a part, 'the elect,' and damn the rest, the 
'reprobate,' unconditionally and absolutely, in both cases, are full of absurdities 
and contradictions, and do most unequivocally destroy the force and energy of 
Christ's sacrifice, and diminish in a vast degree, the glory of that tenderest and 
dearest name of his : I mean Saviour. Let us now proceed to show how, in 
the office of a king, he also saves us. 

Jlpollos. — In what way is this done ? 

Jiquila. — When on this subject, if you recollect, we noticed three principal 
acts, by which he obtains salvation for us. 

Apollos. — O yes; his sending out his apostles and ministers, to announce to 
the world the terms of his kingdom ; his taking care of the faithful, whom he 
places in a state of salvation, affording them, all the necessary means, internal 
and external, whereby they may attain to everlasting life; and his judgment of 
the world in the last day. 

Aquila. — By all these acts of his, called the functions or regulations of his 
regal authority and power, he may very justly be styled our Saviour. Moses, 
who delivered the children of Israel out of Egypt, the house of bondage, and 
brought them through an extensive wilderness, to the land promised to their 
fathers, was called their saviour or deliverer ; so also, others who rescued the 
same people from the hands of their enemies and oppressors, were called saviours 
or deliverers ; and the man that frees his country from the hand of oppression 
and tyranny, is ever styled not only a benefactor, but a deliverer. How much 
more applicable is the term to our Lord Jesus Christ, the Lord of lords, and King 
of kings. For reasons the highest and most important, may he be called our 
Saviour and Redeemer. He by his word, converts us from the error of our way, 
and places us in a state of salvation ; he by his power, preserves us in his faith, 
and the obedience of his gospel; he by his goodness and grace, animates and 
supports us in every conflict, through life's uneven way ; and at last, from the 
grave, where the bodies of his saints have slept for ages, by his almighty power 

1 Calvin's Inst. 2 Limborch and Whitby. 3 Ibid. 



218 THEOLOGICAL COLLOQUIES. 

shall he raise them in triumph, and bestow on them everlasting joy and comfort, 
at his right hand. 1 

Priscilla. — Truly, he is a complete Saviour. Death and hell have no power 
over God's saints, when once the mighty Jesus speaks, and bids them loose their 
grasp . 

Apollos. — Ah! at his word in the appointed hour, 'death and hell shall be cast 
into the lake that burns with fire and brimstone.' 

Aquila. — It is easy to see, from what has been said, my friend — why the remis- 
sion and pardon of our sins, is usually ascribed to the death and blood of our 
Lord Jesus Christ, viz : because in all his offices, and consequently in the whole 
work of redemption, it has a various aspect. 2 

Apollos. — Do you really think so? 

Aquila. — I do. Look at it as you will, you will find it first the seal of the 
covenant ; then the sacrifice and blood of the victim slain for sin ; and lastly, the 
way and means, whereby Christ arrived at his regal authority. Here is the glo- 
rious and blessed system, devised in goodness, and accomplished by him, who 
gave his life 'a ransom for all.' 3 

Apollos. — From what has been said this evening, on this very important 
subject, Christ our Saviour in all his offices, I am struck very forcibly with a 
remark you made at another time, that the Socinian and Calvinistic systems are 
extremes. It is astonishing how some men, though in quest of truth, miss the 
mark. Oftentimes extremely mistaken in regard to the true character of the 
Saviour, they scarcely consider any thing that respects him, but the fact of his 
priesthood. On this they continually harp, and hardly ever look at him, as he 
saves, in right of his prophetic office, from the ignorance and the darkness of sin; 
and how, by virtue of his kingly office, rules and governs his people by the laws 
of holiness. Others not only neglect, but actually denounce his office as a priest, 
and totally reject the idea of any propitiation for sin. 4 

Priscilla. — All their religion is in the head. They have plenty of light, but no 
salvation from the guilt, power, and pollution of sin. 

Aquila. — Christ, to be viewed in his true character of a Saviour, must be taken 
in all his offices. It will not do to pass by his priestly office in silence, and if not 
in words, by a necessary consequence, ascribe the whole work of redemption to 
him, as he is our prophet and king; on the contrary, we must remember that 
our redemption was effected by price, and that the Lord Jesus gave his life, to 
redeem and save us, and that in his death, is found the life of the world. 5 

Apollos. — We are never then, in speaking or preaching about the three offices, 
to undervalue either the one or the other. It is evident, from what you have said, 
my friend — on this subject, that it is an error to attribute the whole of salvation 
to one office, or to consider the Lord Jesus as sustaining, in the character of 
Saviour, one without the other. 

Aquila. — Look at this all-important doctrine, as it is recorded in the Scripture, 
my friend Apollos. The great work of salvation was effected by our Lord Jesus 
Christ in the three offices so often mentioned. In him, the Saviour, who is our 
prophet, priest, and king, the world finds a remedy suitable to its vast misery. 
From this misery, all men may be freed. Though man is now involved in ruin, 
and wretchedness, the Lord Jesus is our present help, and has ability to save him. 
He will save from darkness, despondency, guilt, sin, sorrow, death and the grave; 
and at last translate us from this to a happier and better state of being, in a clime 
far more congenial with our interest and joy. 

Priscilla. — Who that loves the Lord, and has the witness of pardon and peace 
with God, does not see how easy it is to apply all this to one's personal or indi- 

1 Watson and Bcn3on. 5 Limborch. 3 Ibid. * Benson and Watson. 6 Ibid. 



REDEMPTION. 219 

vidual experience? I have been thinking of it repeatedly, during your discussions. 
Jesus is our Saviour; because when in darkness and in sin, he enlightened our 
minds, he led us, though blind, by a way that we knew not. As a priest, when 
we, who were insolvent, who were guilty and ruined, approached him, he inter- 
ceded, he plead the offering he had made ; his five bleeding wounds spoke for us, 
and the Lord God forgave us for the sake of what this great high-priest had done 
to save. Now, if saved from the guilt, the power, and reign of sin, as our king 
he rules our hearts, and our lives too. In us he sways his sceptre, because he 
there abides, as f we in him.' Yes! — and all our lives shall tell, if we love and 
serve him sincerely, not only that we are taught of God, and saved from sin, but 
that this salvation is ever connected with a holy, and an upright life. 

Apollos. — I trust I shall be greatly profited by the discussion of this subject. 
Oh ! I hope I may never forget it. Christ, a Saviour in all his offices ! I want an 
instructor — I have one. I want a redeemer, a friend to plead my cause — I have 
one: Christ, my great high-priest. I want a protector — I have one, a most 
powerful king, at whose word the earth shall flee away ; at the terror of whose 
name, devils tremble. He — he promises to protect, and guide into the promised 
land. 

Aquila. — God grant that it may be so, my friend Apollos. 



COLLOQUY XIV. 

PROPHECIES WHICH PROVE THAT JESUS CHRIST IS THE TRUE MESSIAH. 

Apollos. — At the close of our last meeting, I thought that I should not have 
occasion to trouble my friend Aquila again, on any point relating to the Messiah- 
ship of our Lord Jesus, and his right to rule and govern the world, A difficulty 
has however occurred, and I must appeal to you for help again. 

Aquila. — What is that difficulty, brother Apollos? 

Apollos. — Although from what you have said about the person and offices of 
Jesus, it is manifest that he is the Christ, or true Messiah promised by God to the 
Jews; yet, as they do most positively deny this, I want a summary at least of 
those arguments founded in the prophecies, by which I may be enabled, not only 
to meet and answer them, but also to offer the Lord Jesus most confidently to 
them, as the f seed of Abraham,' the promised Messiah, to whom 'the gathering' 
of Israel should be. 

Aquila. — If we take sufficient time, it will be very easy to show, that all the 
predictions of the prophets, wherein the coming of the Messiah was foretold, 
have their completion in Gur Lord Jesus. 

Apollos. — Well, my friend — do take the time, and let us have a sure foundation 
as we proceed. I want to be ready for Jew or Gentile ; if f a dispensation of the 
gospel is committed to me,' I am a debtor to both. 

Aquila. — I have proved to you the authenticity of the Scriptures. 

Apollos. — You certainly have. They are true. 

Aquila. — Well, bear then in mind, that the New Testament, as I have proved, 
is true ; and if so, the history contained in it, is of course true. This must be 
granted ; and I will now say, that the historical facts set forth in it, are in perfect 
accordance with the accounts given by other and disinterested histories of the 
times. Unless this fact, of the truth of the gospel history be admitted, it would 
be very hard to convince a Jew by the prophecies only, and to show him that all 
things ought to have happened just as they are related in the gospel. 1 

1 Limborch. 



220 THEOLOGICAL COLLOQUIES. 

Apollos. — Well, but what is the reason of this? 

Aquila. — Simply that the prophecies, a few only excepted, do admit of a two- 
fold sense, the one literal, the other mystical. The Jews can show that many of 
the prophecies are already fulfilled in the literal sense, but it would be difficult to 
convince them that the mystical sense, which relates to the Messiah, of which 
the thing taken according to the letter, was only a type, is contained in the words 
of the prophets. 1 

Jlpollos. — How then can the mystical sense of such prophecies possibly be 
known? 

Jlquila. — It is easy to evince it, from this circumstance : that the impletion, or 
fulfilment, which happened in the type, is for the most part, more imperfect than 
the promises of God, according to the true and proper signification of the words, 
and therefore a more sublime and perfect completion, is to be inquired after, 
which fulfilment is to be found in the person of the Messiah. 2 

Apollos. — How then will you go about proving that Jesus Christ is the Mes- 
siah prophesied of in the Old Testament? 

Jlquila. — Thus : — Taking it for granted, that the books of the New Testament 
are, as they have been proved to be, true, and contain a general narration of what 
relates to the person and offices of Jesus Christ, I affirm that all the properties 
required to be in the true Messiah, are to be found in our Lord and Saviour Jesus 
Christ, and that therefore the Jew himself is inexcusable for rejecting him. Not 
only so, but all such, are guilty of the highest incredulity and obstinacy ; having 
no just grounds for opposing him, whom they ought to adore as the true 
Messiah. 3 

Jlpollos. — How will you prove this? 

Aquila. — You recollect, that the things foretold of the Messiah, are of two 
kinds. Some, I would say, only prove him negatively ; that is, that he who has 
not such and such circumstances attendant upon his appearance, is not the 
Messiah. Evidence of this nature, is chiefly outward, as the time and place of 
Christ's birth, his family and kindred. Other things, or circumstances, do posi- 
tively demonstrate that the person, in whom they are found, is the true Messiah ; 
and of this kind are those predictions which relate to his doctrine, miracles, his 
death, resurrection, ascension, and the propagation of his gospel over, the face of 
the whole earth. 4 

Jlpollos. — These then, you consider as properties which are to be found in none 
but the true Messiah ? 

Jlquila. — I do so. Let us then consider first, those which afford us what we 
have called negative proof, or rather circumstances in which he who is deficient, 
is not the true Messiah. These, are the time and place of his birth, his family 
and kindred. I think we will show, that they all prove Jesus of Nazareth to be 
the Messiah. 

JIvollos. — Take, my friend — the time of his nativity, first. I am sure I shall 
be much interested in this important subject. 

Jlquila. — God had fixed on a certain period of time, within which the Messiah 
was to come. 5 

Jlpollos. — What period was this? 

Aquila. — Whilst the Jewish polity, and temple, with their ceremonial worship 
lasted. 

Jlpollos. — My dear friend — if this be so, it is manifest that the Messiah must 
have come long since, for all these are destroyed. 

Aquila. — Well, it certainly is so; and whoever will seriously consider it, will 
be constrained to acknowledge, the signs manifestly show, that the fixed time of 

i M'Ewen on the types, and Watson on the word 'prophecy.' 

» Newton and Limborch. 3 Ibid. 4 Ibid. * Ibid. 



REDEMPTION. 



221 



the Messiah's appearance has elapsed, for the Jewish commonwealth is des- 
troyed, the temple is fallen to the ground, with it the Levitical priesthood, and 
their whole ceremonial worship has long since ceased. 1 

Jlpollos. — But did the Almighty fix upon this period of time? 

Aquila. — This will appear from the most evident predictions of the prophets. 

Jlpollos. — Well, show me first a prediction which speaks of the Messiah as to 
come, before the subversion of the Jewish commonwealth. 

Aquila. — This is very plain from the prophecy of Jacob : 'The sceptre shall 
not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; 
and unto him shall the gathering of the people be.'' Here, my friend — we may 
perceive, that three things are foretold. 1. The bestowing the sceptre on. the 
tribe of Judah, which was fulfilled after the death of Solomon, when the ten 
tribes revolted from his son Rehoboam, and the kingdom of Judah was set up. 2 

2. The next thing we notice in the prophecy is the coming of Shiloh, by which 
word, according to the unanimous consent of all interpreters, whether Jewish or 
christian, and however they may vary as to the derivation of the word, all agree 
that by it is meant the Messiah, who was to come for the deliverance of Israel. 3 
And this is farther evident, my friend — by what follows, and to him shall the 
gathering of the people be; for a voluntary submission and obedience of the 
Gentiles, by the Jews\own confession, is a genuine mark of the true Messiah. 
This will be manifest by a reference to the specific prophecies on this subject. 4 

Jlpollos. — Do name them, my brother. 

Aquila. — I will give you one or two. The prophet Isaiah says, 'In that day,' 
i. e. the days of Shiloh or the Messiah, 'there shall be a root of Jesse, which shall 
stand for an ensigqpof the people ; to it shall the Gentiles seek : and his rest shall 
be glorious.' And again, in another place, the Lord says by the same prophet of 
the Messiah, 'I will also give thee for a light to the Gentiles, that thou mayest 
be my salvation unto the ends of the earth.' The prophet Micah, speaking of 
this gathering of the people, says, 'In that day also, they shall come even to thee, 
from Assyria, and from the fortified cities, and from the fortress even unto the 
river, and from sea to sea, and from mountain to mountain.' 

Jlpollos. — Indeed these are very explicit on this point. 

Aquila. — A third thing to be noticed in this remarkable prophecy of Jacob is, 
that the very time of his coming is foretold. 

Apollos. — How so, Aquila ? 

Aquila. — Thus! — Before the sceptre should depart from Judah, which was 
exactly fulfilled in our Saviour's appearance, at that very time, as here signified. 

Apollos. — But did not the regal power of Judah meet with some interruption 
during the Babylonish captivity ? You also know that first the Asmonean race, 
of the tribe of Levi reigned ; and after them Herod, a foreigner, was king. How 
then can it be said 'the sceptre shall not depart from Judah, nor a lawgiver from 
between his feet?' 

Aquila. — The text does not say that a king, and especially one of Judah's tribe, 
shall reign, until Shiloh come, over the Jews; but that the sceptre, the authority 
to regulate by its own laws itself, should not depart. In other words, that the 
Jewish 'commonwealth' should abide until the coming of the Christ. 5 Which, 
notwithstanding the captivity spoken of, and that foreigners administered their 

1 Newton and Limborch. 2 ibid. 

3 Bishop Newton and Limborch, to whose excellent remarks on this very interesting subject 
the reader is referred. Indeed it will benefit any christian, to read Newton on the prophecies. 

4 Ibid. 

5 Newton proves, by an invaluable criticism, that sceptre is here used for ruler, and the 
prophecy means that the Jews shall be a body politic, and shall not be without a ruler, till 
Shiloh come. 

29 



222 THEOLOGICAL COLLOQUIES. 

laws, still at the coming of the Saviour, it is an undeniable fact that the Jewish 
commonwealth did exist. They were governed by their own regulations, and 
their own kings oftentimes of their own choice though of another tribe or nation. 
The sceptre did not depart from them until the Romans destroyed their city and 
temple, and thus put an entire end to the Jewish economy. 1 

Apollos. — This is certainly the meaning of this prophecy ; but where is it said 
that Christ should come before the destruction of the second temple ? 

Aquila. — This is expressly affirmed by the prophet Haggai. e And I will shake 
all nations, and the desire of all nations shall come, and I will fill this house,' 
the second temple, ' with glory, saiih the Lord of hosts. The silver is mine, and 
the gold is mine, saith the Lord of hosts. The glory of this latter house shall be 
greater than of the former, saith the Lord of hosts : and in this place will I give 
peace, saith the Lord of hosts.' And Malachi says, in prophesying of the time of 
the Messiah, 'Behold I will send my messenger and he shall prepare the way 
before me, and the Lord whom ye seek, shall suddenly come to his temple, even 
the messenger of the covenant whom ye delight in ; behold he shall come, saith 
the Lord of hosts.' Hence it is evident that the destruction of the temple, and 
the termination of the Levitical priesthood, is a certain sign that the Messiah has 
already come. Haggai tells us that the temple built by Zorobabel should be 
more glorious than Solomon's, since in it 'the desire of all nations should make 
his appearance. 2 

Apollos.. — It is certainly well known that the glory of the second temple did 
not consist in outward ornaments and decorations, for in this respect it fell vastly 
short of the temple built by Solomon. 

Aquila. — Just so. — Its beauty consisted in its internal ornanjents and spiritual 
gifts, which by the presence of the Messiah should far exceed the glory of the 
first temple. And we may notice, by the way, the astonishing wisdom of God, 
who so wonderfully contrived it, that by the coming of Messiah, and those three 
offices filled by him, as a prophet, priest, and king, he designed and did put an 
end to the Jewish government ; since in the person of Jesus Christ, as the Messiah, 
they all have their full and entire completion.* 

Apollos. — Still it is argued that the time is not definitely pointed out, it is not 
specific. You say, according to these prophecies, he was to come between 
certain periods of time. 

Aquila. — O no ! my friend — I said that he was according to prophecy, to come 
before certain things should take place ; but these things have transpired, and 
he cannot now come before their accomplishment. If it be not done already, the 
prophecy fails. But it has not failed, as we shall see, Messiah did come before 
that event. 4 

Jlpollos. — And yet it does seem to me that if the time had been more definitely 
fixed, it would have had a more direct tendency to induce faith in the unbelieving 
Jews. 

Aquila. — You are mistaken, my brother — so deeply is their prejudice rooted, 
that they will not stop even to inquire. They will not search and see for them- 
selves. Besides one of their prophets did point out a certain fixed point of time, 
for the advent of the Messiah, and the Jews regularly read that prophecy and 
knew it. 

Apollos. — Is it possible? 

Aquila. — Look at and read the prophecy of Daniel. What can be more ex- 
plicit? 'Seventy weeks are determined upon thy people and upon thy holy city, 
to finish the transgression and make an end of sins, and to make reconciliation for 

> Limborch, who in the main coincides with Bishop Newton and Watson. 

8 Newton. 3 Limborch. 4 Newton, Watson, and Limborch. 



REDEMPTION. 223 

iniquity,, and to bring in everlasting righteousness ; and to seal up the vision and 
prophecy, and to anoint the Most Holy. Know therefore and understand., that 
from the going forth of the commandment to restore and to build Jerusalem, unto 
Messiah the prince, shall be seven weeks and three score and two weeks. The 
street shall be built again, and the wall even in troublous times, and after three 
score and two weeks shall Messiah be cut off, but not for himself. And the 
people of the prince that shall come, shall destroy the city and the sanctuary, and 
the end thereof shall be with a flood, and unto the end of the war desolations are 
determined, and he shall confirm the covenant with many, for one week, and in 
the midst of the week he shall cause the sacrifice and the oblation to cease, and 
for the overspreading of abominations he shall make it desolate, even until the 
consummation, and that determined shall be poured upon the desolate.' 

Jlpollos. — That is a most remarkable passage indeed. Here are the weeks of 
Daniel, so often spoken of by the learned. But how will you fix the advent of 
the Messiah by them? 

Jlquila. — It is unnecessary at present to inquire into the precise beginning or 
end of these weeks. It is enough for our purpose, and I want you to bear it in 
mind, that the Messiah was to come before the period when prophecy and 
sacrifices should cease, at Jerusalem, and before the city and temple should be 
destroyed, and consequently that Daniel's seventy weeks should have previ- 
ously expired. 

Apollos. — This is most certainly a fair and legitimate conclusion. 1 

Jlquila. — The plain course before the christian minister now, in order to convert 
the Jew, is simply to prove that he whose advent and death, in this prophecy of 
Daniel, are foretold, was the very Messiah whom they expect, according to the 
predictions of that holy prophet. And, my friend — one would think that the very 
appellation of Messiah, which means Anointed, repeated twice in the prophecy, 
once with the addition of prince, ought really to convince them, if they are 
disposed to know the truth according to their own Scriptures. 2 

Jlpollos. — But you remember that Saul, David, Cyrus, Josiah, and Zedekiah 
were all thus called the Lord's anointed in the Sacred Writings. 

Jlquila. — True ; but when used it has a manifest relation to some person who 
is named in the context. So when Saul is spoken of as the Lord's anointed, he is 
most positively named, and thus is it generally ; and we could show that this 
is sometimes the case when the term is applied to our Lord Jesus Christ, 
as is manifestly set forth in the second Psalm. Where mention is made in 
the verse of the person alluded to, in the context he may be found under some 
other name. For instance in the second Psalm, it is said the kings of the 
earth have risen up against the Lord and his Anointed : if the question be asked 
who is the Anointed? in the seventh verse we are told, 'thou art my Son,' &c. 
The language used in the context designates the person. But you will remark, 
that in the passage quoted from Daniel, he is styled the Messiah, i. e. the 
anointed, absolutely so, and it is so by way of eminence. Neither in the words 
that precede nor in those that follow, is there any mention made of any other, to 
whom this application can be said to belong. 3 

Jlpollos. — But the Jews object that by Messiah the prince, is meant some other 
person besides the Messiah simply so called. 

Jlquila. — Indeed they are not agreed among themselves, who is Messiah the 
prince, and who the other Messiah, as they are pleased to name him. Here is 
indeed a strange uncertainty in guessing. They are not able to fix upon an 
explication to suit themselves. 4 

1 Newton and Limborch. 2 j.^ 3 Newton. * Limborch. 



224 THEOLOGICAL COLLOQUIES. 

Apollos. — I had not really thought of the bare faced contradiction., that is to be 
found in all this. 

Aquila. — Now not to insist on what has been already said, the weakness of 
such an interpretation is manifest from this, that there is an uninterrupted con- 
nection in the words, and the appellation of Messiah is one and the same 
throughout; this is most certainly sufficient proof that one and the same person 
is alluded to all through the prophecy. Thus you see, my friend — whatever may 
may be the opinions of the Jews, the time of the Messiah's appearance is so 
definitely fixed that to it there can be no well grounded exception. He was to 
come within the compass of his seventy weeks. 1 

Apollos. — But a different exposition is given of this prophecy from that you 
give, and which is most generally given by those who have examined into this 
subject. This ground is assumed, or rather it is presupposed, that the prayer of 
Daniel and the answer of the angel were uttered twenty-one years, or three of 
Daniel's weeks, after the beginning of the Babylonish captivity. 2 This it is 
endeavoured to be proved from the circumstance that the vision here named 
happened to Daniel after his praying and fasting. Thus saith the prophet, 1 
set my face unto the Lord God, to seek by prayer and supplication, with fasting, 
and sackcloth, and ashes. And I prayed unto the Lord my God, and made my 
confession and said, O Lord! the great and dreadful God, keeping the covenant 
and mercy to them that love him, and to them that keep his commandments,' &c. 
The length of this fasting, it is said, the prophet intimates in the tenth chapter, 
thus : — '1 ate no pleasant bread, neither came flesh nor wine into my mouth, 
neither did I anoint myself at all, till three whole weeks were fulfilled.' It is said 
that he mourned during the days of these three weeks. It is supposed by some 
that he was accustomed to pray and fast, from the desolation of Jerusalem to the 
day of this vision, for three whole weeks # of years, or twenty-one years. And 
upon this as a foundation, the following exposition has been given. 
Aquila. — Well, brother— let us have it. 

Apollos. — It is said that there is a dislinction between the two numbers of 
weeks, separating the seven first from the last sixty-two. And it is declared that 
one portion belongs to the times of Cyrus, and the other to those of Antiochus 
Epiphanes. That to the reign of Cyrus, seven weeks or forty-nine years were 
still to come. And that, since three weeks or twenty-one years of the Babylonish 
captivity were elapsed, the angel tells him that after seven weeks or forty-nine 
years, the Jews should be delivered from their captivity, that he might confirm 
the prophecy of Jeremiah, who foretold the seventy years of captivity ; but that 
the angel adds another prediction, concerning the desolation and oppression to be 
wrought by Antiochus Epiphanes, which should happen after sixty-three weeks. 3 
Aquila. — In this exposition, if I may call it such, my friend — there is neither 
ingenuity nor truth. I resist it therefore, for several important reasons. It is not 
only uncertain, but even the manner of speech used by Daniel, does not allow us 
to suppose, that by the days of three weeks, wherein he is said to fast, are meant 
weeks of years, or twenty -one years, but only weeks of days — as plainly appears 
by a comparison of the connection of the text with the entire context. But, my 

friend suppose Daniel did mean three weeks of years, nothing can be concluded 

from this, unless it can be proved that both the visions here mentioned, hap- 
pened at one and the same time. 4 In opposition to this, Daniel himself informs 
us, in the ninth chapter, that the former vision was in the first year of Darius the 

1 Newton, Watson, and Clarke. 2 Limborch and Newton. 

3 Limborch refers to Sir John Marsham, of London, who wrote a celebrated treatise on 
chronology, and who is the author of this hypothesis. 

4 Ibid, also Prideaux. 



REDEMPTION. 225 

Mede, and the vision mentioned in the tenth chapter, was in the third year of 
Cyrus, king of the Persians. Now, between these two visions, according to the 
calculation which you have named, was an interval of about forty-nine years. It 
cannot therefore, be inferred from the days of Daniel's fasting in the time of 
Cyrus, how long he fasted in the first year of Darius the Mede, unless that 
prophet's words, f in those days, I Daniel was mourning three full weeks,' be 
explained so as to mean forty-nine years, before those days wherein 'I Daniel 
was mourning,' which any one may perceive to be absurd. And after all, 
Apollos — the words of Daniel are so clear in this matter, that it would seem a 
subject of astonishment, that any man, or set of men, should wrest them to a 
sense so different from the one intended, and also the one evidently implied in 
them. 1 

Apollos. — I confess there is a manifest absurdity in this, and I did not consider 
the bearing of this objection before. 

Aquila. — And even grant the foundation assumed here, which I do not, the 
exposition is by no means consistent with, but destroys itself. The angel says, 
'seventy weeks are determined upon thy people, and upon thy holy city,' &c. 
which seventy weeks amount to four hundred and ninety years. This time, 
according to the plan you have named, is cast into two periods. The first is seven 
weeks, or forty-nine years, which terminate at the reign of Cyrus; the last is 
sixty-two weeks, to which, if a week and a half be added, they will make four 
hundred and forty years and a half. Now, from Cyrus to Antiochus Epiphanes, 
by the very confessions of your objectors, there were not so many years. To 
evade this, it is said, that there is the same epoch of both computations, viz: from 
the destruction of Solomon's temple; and therefore the beginning of those weeks 
is not fixed at the end of the seven weeks, but carries them back ten weeks, or 
seventy years, 2 to the time when Solomon's temple was destroyed, — the incon- 
sistency of which, is manifest from several considerations. How can the epoch 
of computations be the same? It was said in the plan of this exposition, that the 
epoch of the seven weeks, was fixed at the time when the angel spoke to Daniel, 
which they would have to be three weeks, or twenty-one years, after the destruc- 
tion of the temple. Now, it is manifest that this is to make and unmake epochs, 
suited to the fanciful exposition that men are disposed to give of God's word. 
Surely it has been forgot by the friends of this plan, how widely different these 
epochs are. 3 

Apollos. — Certainly there is a wide difference. 

Aquila. — And yet there is in this, a greater and still more apparent difficulty, 
my friend. The angel says, 'seventy weeks are determined upon thy people;' 
but according to this calculation, there will only be sixty, as will readily appear 
to the most superficial reader of this theory; if he will but reflect on what is 
advanced in regard to the two periods. Indeed, there are several striking 
difficulties which present themselves to both the biblical and historical students 
connected with this explication. If will not stand the test of strict scrutiny, 
whatever isolated facts such expositors may pick up, that seem to fix the com- 
pletion of the prophecy, or any of its parts, at a period to suit their own views. 4 

Apollos. — But the Jews, when driven from this difficulty, say, that God has 
put off the advent of the Messiah longer than he intended, on account of the sins 
of that people; and that the transgressions of their nation, have occasioned the 
delay. 

Aquila. — This, Apollos — is a much worse subterfuge than the other, as is most 
palpable for many reasons; among them, we notice, that all the promises of the 
coming of the Messiah, are absolute and unconditional. Besides, in Daniel's 

1 Limborch and Prideaux. 2 Ibid. 3 Limborch. 4 Prideaux. 



226 THEOLOGICAL COLLOQUIES. 

prophecy, the one now under consideration, it is expressly said, 'seventy weeks 
are determined,' i. e. by a certain and an immutable decree, this is the time 
definitely fixed for the advent of the Messiah. And what a contradiction does it 
imply ? and how derogatory to the veracity of him who made an absolute and an 
unconditional promise, concerning this advent, to say, that the sins of the Jews 
delayed its accomplishment? especially, as it is on the contrary declared, that he 
should come in the most corrupt and sinful times, in order to reclaim a sinful and 
polluted people, to God. 1 

Apollos. — Is this the fact, my friend? 

Aquila. — It certainly is. Hear what Jeremiah says concerning this matter: 
'Behold the day shall come, saith the Lord, that I will make a new covenant with 
the house of Israel, and with the house of Judah ; not according to the covenant 
that I made with their fathers, in the day that I took them by the hand, to bring 
them out of the land of Egypt, (which, my covenant they brake, although I was 
an husband unto them, saith the Lord,) but this shall be the covenant, that I will 
make with the house of Israel : after those days, saith the Lord, I will put my 
law in their inward parts, and write it in their hearts, and will be their God, and 
they shall be my people.' And Zachariah saith, In that day, there shall be a 
fountain opened in the house of David, and to the inhabitants of Jerusalem, for 
sin and for unclcanness. And it shall come to pass in that day, that I will cut off 
the names of the idols out of the land, and they shall no more be remembered ; 
and also, I will cause the prophets and the unclean spirits to pass out of the land.' 
Who does not see in these texts a fact clearly set forth, and one which, the 
history of the Jews, even by Josephus, a Jew, clearly proves, viz : that at the 
time of the advent of Christ, the time we affirm, in which, according to Daniel's 
vision, the Messiah was to come, the Jews were a most corrupt and profligate 
nation. 2 Hence our Lord addressed them as serpents, as hypocrites, as a gene- 
ration of vipers. But if their sins could or did act as a cause to prevent the 
appearance of the Messiah, ought they not to show what particular sin or sins 
occasioned such an important failure in the accomplishment of prophecy. 3 I 
admit that God did threaten to deliver them up to captivity on account of their 
sins; and promised, upon their repentance, to rescue and restore them to their 
native country ; but I do defy the production of any evidence which will go to 
show, that God could not, or did not send the Messiah, promised and prophesied 
of, because of the wickedness of the Jews. I want you to read, and I wish every 
Jew to read the thirtieth chapter of Deuteronomy. There may be found, most 
exactly, the same views I have just advanced on this subject. 

Apollos. — O, I remember it well — that affecting and heart-searching appeal and 
address of Moses to the children of Israel. How truly did God verify his pre- 
dictions in the seventy years captivity in the land of Babylon ; when that time 
had expired, they were delivered, and sent home again. 

Aquila. — Alas for them ! Seventeen hundred years at least, have they been 
exiled from their home ; scattered over the fece of the whole earth, despised and 
hated by all, they still continue in unbelief, and obstinately reject the Messiah. 

Apollos. — This is really afflictive to reflect on. No prophet in all that time, has 
ever appeared to comfort or cheer them. 

Apollos. — Indeed, such appears to be the displeasure of the Almighty, that he 
gives them but little hope of restoration, as in former times. His anger seems 
still to burn toward them. 

Apollos. — If no person had appeared, at the time spoken of for the appearance 
of the Messiah, then the Jews might have had some excuse — might they not? 

1 Doctor Clarke. 2 Josephus and Clarke. 3 Lunborch. 



REDEMPTION. 227 

Aquila. — They might be excused, had it been so ; but as it is, they are guilty 
of the highest infidelity and obstinacy, since our Lord Jesus appeared at that 
very time, and not only declared himself to be the Messiah, but proved the truth 
of it, by many and evident miracles, none else appearing at the time to confront 
or oppose him. 1 

Jlpollos. — Really, the conclusion is irresistible, that our Lord Jesus Christ was 
the true Messiah promised to the Jews of old, and ought as such to be received 
by them, and by all. My mentioning the objections founded on the exposition of 
Daniel's prophecy, has given you much trouble, but I hope will profit me much.. 
You may, my friend, advance to the other point, in external circumstances, and 
show the birth-place of the Saviour. 

Jlquila. — This then is another evidence of Jesus being the true Messiah. He 
was born in the place where, according to prophecy, Messiah was to be born. 

Jlpollos. — What prophecy pointed out his birth-place? 

Aquila. — That noted one of Micah. 'But thou, Bethlehem Ephratah r though 
thou be little among the thousands of Judah, yet out of thee shall he come forth 
unto me, that is to be ruler in Israel,' &c By these words it is evident that the 
place of the Messiah's birth is pointed out to us. Bethlehem, though small, is 
preferred to the thousands of Judah, because the ruler in Israel was to come forth 
in it. 

Jlpollos. — The Jews object to this, that Bethlehem is reckoned among tho 
thousands or princes of Judah, because out of it David sprang, from whose loins 
the Messiah was to come. 

Jlquila. — But this is a manifest wresting of the prophet's words, and that too 
with a view to cloak the infidelity of a depraved and unbelieving heart. By this 
they not only reject the interpretation of their own fathers, who at the time of our 
Saviour's birth looked upon this passage of Micah to point out the spot of Christ's 
nativity, but also put such a sense upon it as the words of the prophet will not 
allow. As it regards the former, you remember that when the chief-priests and 
scribes of the people were all gathered together, and it was demanded of them by 
Herod where Christ the Messiah should be born, they said unto him, 'in Bethlehem 
of Judea;' for thus is it written by the prophet : 'And thou Bethlehem, in the land 
of Judea, art not the least among the princes of Judah, for out of thee shall come 
a governor, that shall rule my people Israel.' This then was the exposition of 
their fathers. To give a different one is to do what the words of the prophecy 
will not allow. For then they would not say a ruler or governor shall come, but 
if they allude to David's being born there, they would say, being spoken not only 
after his birth but also death, 'a ruler has come forth,' &c. 

Jlpollos. — But the Jews object also to this, that the passage alludes to Zoro- 
babel, or some other who was the deliverer of the people out of captivity. 2 

Jlquila. — Even admit that in the first and more imperfect sense they did foretell 
a deliverance by this or any other man, it is here positively affirmed in regard to 
a future nativity or birth, that it should be at Bethlehem. There, it is said, an 
eminent ruler is to make his first appearance in the world, on whose account 
Bethlehem is to be ranked among the rulers of Judah. And I will add, my 
friend — that as this is said even after David, one of the most eminent kings of 
Israel, who had sprung from thence, it is plain that the one prophesied of was to 
be more eminent than even he. Besides neither of these things agree to Zorobabel, 
for he was not born at Bethlehem, and therefore cannot be said to come forth out 
of it, and he was much inferior to David himself in dignity. 3 It is therefore plain 
even if we grant that some other person may in the literal and more imperfect 
sense of the prophecy be here intended, yet in the mystical and complete sense, 

1 Limborch and Newton. 2 Limborch. 3 Ibid. 



228 THEOLOGICAL COLLOQUIES. 

the birth place of the Messiah is hereby most assuredly denoted. 1 Therefore the 
prophecy is plain , and in the completion of it according to the words and the 
most express meaning of Micah, our Lord Jesus Christ was born in Bethlehem 
of Judah : by the special direction of Divine Providence, there came out a 
decree of Augustus Caesar that all the world should be taxed., which occasioned 
the mother of Jesus, who lived at Nazareth and perhaps little expected to be 
confined at Bethlehem, to go to that city just about the time that her days of 
pregnancy were accomplished, and there she brought forth her son Jesus, 
according to the prophecy of this prophet. 

Apollos. — Truly the circumstances of this case are such as to manifest in an 
especial manner the fact that God rules all things, and does graciously reveal 
his truth, in such a way, that the humble may know and walk in the path of life. 
Aquila. — It is even so ; and will appear still more conspicuously, if you 
will but consider some few of the prophecies concerning the family of the 
Messiah. 
Apollos. — Do let me have them. 2 

Aquila. — In regard to his family it was most positively foretold, that he should 
be of the lineage of David. tf And when thy days be fulfilled and thou shalt sleep 
with thy fathers, I will set up thy seed after thee, which shall proceed out of thy 
bowels; and I will establish his kingdom, he shall build a house for my name, 
and I will establish the throne of his kingdom for ever,' &c. 
Jlpollos. — Were not these words spoken of Solomon? 

Aquila. — Though in their primitive and literal meaning, they may be referred 
to Solomon, yet in their mystical sense they can only be applied to Messiah, for 
of him alone can it be said that his kingdom is established ' for ever ;' and accord- 
ingly by the genealogy given of our Lord, by both St. Matthew and St. Luke, it 
appears that he was, both by the father and mother's side, descended from the 
stock and lineage of David. 3 

Apollos. — Was not the family of David, when our Lord appeared, in a very 
low condition? 

Aquila. — It really was not only low but mean, so much so that the Jews 
handled it against our Lord, saying, is not this the carpenter's son. This itself 
seems to be in accordance with prophecy. Isaiah said, f And there shall come 
forth a rod out of the stem of Jesse and a branch shall grow out of his roots.' 
This prophecy certainly intimates that the family of David should be at the time 
very low, so much so that all should be gone except the 'root,' a bare remnant, 
from which Christ the branch should spring forth, f and the Spirit of the Lord' 
should f rest upon him.' Here then, my friend — we have his family. 4 

Apollos. — I see it; the prophecy is plain and explicit that he should be 
descended from David, king of Israel. 

Aquila. — This being granted and I think proved, let us for a moment consider 
his kindred. His relatives, I mean the more distant, were to be, as we have 
proved, of David's family. This you admit and there is no necessity for more, 
except the prophecies Avhich regard his mother. 
Apollos. — What are these? 

Aquila. — There are many prophecies of Jesus, but in this one of Mary, his 
mother, there are several things worthy of consideration. Take the one from 
Isaiah, where the mother of Messiah is spoken of and several important things 
are brought in the compass of one short verse. 'Behold a virgin shall conceive 
and bear a son, and they shall call his name Immanuel.' 

A polios. — I recollect tbe text well, and it is you know said, that in its primary 
signification and its literal sense at least, it was fulfilled in the days of Isaiah, 

1 Newton and Clarke. 2 Newton. J Ibid. 4 Limborch. 



REDEMPTION. 



229 



when a virgin, then pointed at by the prophet, was afterward married and had 
a son, which God was pleased to give as a sign of the Jews being delivered from 
the hands of the kings of Syria and Israel. 1 

Aquila. — But after all those words are evidently so conceived that this sense of 
them is only imperfect and typical, and some other more noble and sublime 
meaning is contained in them, which is only fulfilled in the Messiah. 2 

Apollos. — Do you really think so ? 

Aquila. — This will appear, I think, plainly, to every one who will seriously 
consider the whole matter as it is spoken by Isaiah. In the first place, she who 
was to bring forth this son is expressly called a virgin, a maiden whose virginity 
was untouched, according to the original meaning of the word. Again, the birth of 
this child is called a sign, by which the Almighty saw fit to convince Ahaz of his 
incredulity; but this could not have been such if only a maid, married to a man 
in the usual way, should bring forth a child, for this was only a common operation 
of nature. It" must therefore be understood of a child born of a pure or an imma- 
culate virgin, in other words, as is said in Scripture, one f not knowing a man.' 
Moreover the name of the child was to be Immanuel, which is, being interpreted, 
God with us. One that should prevail as a remedy and help for us. This, my 
friend — cannot be applied to a common or an ordinary child. It is only appli- 
cable to the Messiah, who may in a more proper and exalted sense be styled, as 
he is, 'Immanuel, God with us.' The virgin then in the time of Isaiah was only 
a type of the blessed virgin, and her child which she had after marriage a type of 
the Lord Jesus Christ, and the deliverance of which that child was a sign, a type 
of the spiritual deliverance wrought by the Saviour in not only rendering God 
reconcileable to man, but in saving us from the oppressive power of sin. 3 

Apollos. — O the Scripture is explicit as to this, that the Saviour was born of a 
pure virgin. 

Aquila. — This fact then is a manifest token of his being the true Messiah. 4 

Apollos. — How so? 

Aquila. — Because it is the greatest and most illustrious miracle, by which at 
his very conception according to the flesh, and on his birth, he was separated 
from other men, and consecrated to this holy and blessed office, of securing our 
salvation and eternal joy. 5 

Apollos. — I am deeply impressed, my friend — with the wisdom of my God. I 
was truly interested when you were on the subject of miracles. I assure you I 
am not less so on the prophecies. 

Aquila. — I wish we had time to consider them all, but we have not now. At 
our next interview we will attend to those which I proposed to notice as positive 
proofs of Christ's Messiahship. All that I have said goes simply to establish this 
fact, that without their fulfilment there can be no Messiah. 

Apollos. — Yes — but you have proved that they were all fulfilled in Christ Jesus, 
and have thereby rendered them, I think, positive proofs of his being as he is, my 
friend — the true Messiah. Good night. 



COLLOaUY XV. 

PROPHECIES WHICH POSITIVELY PROVE THAT JESUS CHRIST IS THE TRUE MESSIAH, CONSIDERED 

Aquila. — I remarked to you, on a former occasion, Apollos, that the proofs 
deduced from prophecy of the Messiahship of the Lord Jesus were of two kinds, 
those called negative, by which the fact was established that the person or charac- 

1 Prideaux, Newtorij and Limborch. - Ibid. '" Limborch. 4 Ibid. 6 Ibid. 

30 



230 



THEOLOGICAL COLLOQUIES. 



ter in whom they were wanting could not be the true Messiah. The other proofs 
we said were positive, that they do foretell in such an explicit manner, the doc- 
trines, miracles, death, resurrection, and ascension of the Lord Jesus, and also 
the prevalence of his doctrine and the enlargement of his kingdom in the world, 
as to point out with indubitable certainty the Lord Jesus, as he who was to come, 
the anointed of the Father, the true Messiah, gloriously to accomplish the redemp- 
tion of the world. These proofs, my friend, will have the greater effect on your 
mind, when you recollect that they are to be met with in none other personage 
in all the universe. 

Apollos — They regard then the exercise of his offices, as a prophet, priest, and 
king ; and foretelling these with unerring certainty, point out the Lord Jesus, as 
he who was spoken of in them. 

Aquila. — They do. We have already noticed the three offices which are 
peculiar to our mediator the Lord Jesus, and we are now to show that these 
three, with the several acts of them, were foretold by the prophets of old, and 
thus stand a monument of the fact that our Lord Jesus is the Messiah — a fact 
that shall cause infidelity to blush, and sink into its own insignificance. 

Apollos. — Take then, my brother, the office of a prophet first, and show me 
how the prophecies point out the Lord Jesus as such. 

Aquila. — I will then proceed after the same order in which we discussed his 
three several offices, and first show that the Messiah, according to the testimony 
of the prophets, under the Old Testament dispensation, was to be a prophet. 
This fact God foretold by the mouth of Moses. 'The Lord thy God will raise up 
unto thee a prophet from the midst of thee, of thy brethren, like unto me, unto 
him shall ye hearken ; according to all that thou desiredst of the Lord thy God in 
Horeb, in the day of assembly, saying let me not hear again the voice of the 
Lord my God, neither let me see this great fire any more, that I die not. And 
the Lord said unto me, they have well spoken that which they have spoken. 
I will raise them up a prophet from their brethren, like unto thee, and will put 
my words into his mouth, and he shall speak unto them all that I shall command 
him. And it shall come to pass that whosoever will not hearken unto my words, 
which he shall speak in my name, I will require it of him.' Here is a plain and 
an explicit prophecy of the fact, that the Messiah was to be a prophet. 1 

Apollos. — But the Jews object to this, that there is no mention made of the 
Messiah. That God, by this his word, promised that he would not leave his 
people without prophets, but would send them sometimes one, and sometimes 
another, to put them in mind of their duty.^ 

Aquila. — Whatever we might feel disposed to admit, in regard to the primary 
or literal sense of this prophecy, it is easy to show that it is not the true import of 
it; but the rather that it ought to be applied, as it justly is by an apostle, to our 
Lord Jesus Christ, the true Messiah. 3 

Apollos. — Do you say it is applied by an apostle to him'? 

Aquila. — It certainly is. Thus says St. Peter, in that memorable address to 
the Jews, after he and John had healed the lame man, 'Moses truly said unto the 
fathers, a prophet shall the Lord your God raise up unto you, of your brethren 
like unto me, him shall ye hear in all things, whatsoever he shall say unto you.' 
'Yea and all the prophets, from Samuel and those that follow after, as many as 
have spoken, have likewise foretold of these days. Here then, and in the context, 
is the direct application of it to our Lord Jesus. St. Stephen, in that power- 
ful application of the prophecies to our Lord Jesus, quotes that now under 
consideration, as one pointing him out in the most explicit manner as the only 
Saviour, the promised Messiah. And whoever will notice the words closely 

1 Newton, Watson, and Clarke. 2 Limborcb. 3 Limborcb and Newton. 



REDEMPTION. 231 

Will find that the Lord promised the children of Israel a prophet like unto Moses, 
to be sent at a fixed time; and however he might send them other prophets in the 
interim, yet there was one which was to come, at an appointed time, who, as we 
have before showed, was destined to be the mediator of a new and better 
covenant. 1 

Apollos. — But what are your reasons for fixing on this as one that can be thus 
construed. 

Aquila.— There are many reasons which might be offered, I will only name a 
few. It cannot be supposed that the singular is here substituted for the plural. 
God speaking says, 'a prophet will I raise,' &c. which doubtless denotes the rais- 
ing of one eminent prophet, at some certain time, and not the sending of several 
prophets, whom God would have to be hearkened unto when he should send 
them. Besides it is expressly added, I will raise up a prophet "like unto thee :' 
now from the time of Moses unto the coming of Christ, no prophet arose like 
unto him. 2 

Jlpollos. — I have often thought of this,, 'like unto thee.' In what did this 
likeness consist? 

Aquila. — Simply in this, that Christ the prophet, like Moses was a lawgiver. 
From Moses no prophet did arise like unto him, even down to Malachi, until 
Christ came. All between Moses and Christ were only expounders of his law. 
They exhorted the people to observe and do it, and sharply reproved every trans- 
gression of it. In this text, therefore, a prophet is promised of the same authority 
at least with Moses. Not an expounder of the law, but a legislator as was Moses, 
not only so, but one who should enact a more perfect law, and consequently be a 
greater prophet than Moses, and to be heard in all things. 3 

Jlpollos. — Indeed I am convinced that this prophecy, could be* legitimately 
applied to none other than our Lord Jesus. But how was his law superior to 
that of Moses 1 

Aquila. — In addition to what I have elsewhere said on this subject, let me 
now say, that its superior excellence consists in three things, that he should 
announce, or declare to men the most perfect will of God. Hence says the 
prophet Isaiah, when setting forth this fact, 'The Spirit of the Lord shall rest upon 
him, the spirit of wisdom and understanding, the spirit of counsel and might, the 
spirit of knowledge, and of the fear of the Lord.' And also in another place, 
'Behold my servant whom I uphold, mine elect in whom my soul delighteth, I 
have put my Spirit upon him, he shall bring forth judgment unto the Gentiles.' 
And in that most sublime passage, after the lapse of many ages, read and applied 
by the Saviour to himself. 'The Spirit of the Lord God is upon me, because the 
Lord hath anointed me to preach good tidings unto the meek; he hath sent me to 
bind up the broken hearted, to proclaim liberty to the captives, and the opening 
of the prison to them that are bound ; to proclaim the acceptable year of the Lord, 
and the day of vengeance of our God, to comfort all that mourn, to appoint unto 
them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for 
mourning, the garment of praise for the spirit of heaviness, that they might be 
called trees of righteousness, the planting of the Lord, that he might be glorified.' 
Here then was the great work of Jesus, to declare the most perfect will of God to 
men ; and not only so, but that he should announce it, in the next place, in the 
most perfect manner. And that evangelical prophet speaks of this his most 
perfect manner of showing forth his truth. 'He shall not cry, nor lift up, nor 
cause his voice to be heard in the street. A bruised reed shall he not break, 
and the smoking flax shall he not quench. He shall bring forth judgment unto 
truth. He shall not fail nor be discouraged, till he have set judgment in the 

i Limborch and Newton. 2 Watson, Clarke, and Limborch. 3 Limborch. 



232 THEOLOGICAL COLLOQUIES. 

earth, and the isles shall wait for his law? This is the perfect manner in which 
our Messiah was to proclaim and teach his law. And we notice,, in the last 
place, that he should teach such a doctrine as should extend itself to all men over 
the face of the whole earth. 1 The passage just quoted will establish this fact, and 
by a reference to another prophecy of the same prophet, we see this still more 
plainly. Thus he represents the Lord as speaking to the Messiah, and saying, 
It is a light thing that thou shouldst be my servant, to raise up the tribes of Jacob, 
and to restore the preserved of Israel, I will also give thee for a light to the 
Gentiles, that thou mayest be my salvation unto the end of the earth.' 

dpollos. — All must perceive that these things cannot be applied to any but the 
Messiah, and the laws enacted by him are in every respect, and truly for the most 
important reasons, far more perfect than those delivered by Moses ; but what of 
the miracles of Christ, were they foretold likewise ? 

Aquila. — Although not expressly foretold, yet they may fairly be inferred from 
the prophecy itself. For if our Saviour had not performed miracles, he would 
have been inferior instead of superior to Moses, who was certainly noted for the 
miracles performed by him. 2 Some have also adduced that prophecy of Isaiah, 
which is most certainly in point. 'Then the eyes of the blind shall be opened, 
and the ears of the deaf shall be unstopped, then shall the lame man leap as an 
hart, and the tongue of the dumb sing, for in the wilderness shall waters break 
out, and streams in a desart place.' 

Apollos. — May not these words be taken figuratively, and be applied in another 
sense. 

Aquila. — Well admit that they may, the quotation of them as a prophecy of 
Christ's miracles is certainly in point, if there was need of any prophecy concern- 
ing them. -You will certainly, my friend, remember that the miracles he did 
perform, abstract from all prophecy, were a sufficient evidence of the divinity of 
his mission, and we have said so more than once. That he did perform those 
miracles is too notorious to be denied, by any who are acquainted with the history 
of his life, or that of the age in which he appeared and displayed his power. 3 

JLpollos. — But where is it foretold that the Messiah should be a priest? 

Aquila. — In several places — I will give you a few. The psalmist says, f thou 
art a priest forever after the order of Mechisedec,' which, as we have elsewhere 
shown, was prophetic not only of his being a priest but also a king, as Melchise- 
dec was, of whom Moses thus speaks, f and Melchisedec king of Salem brought 
forth bread and wine', and he was priest of the most high God.' Here it is 
affirmed that he was both priest and king, as was the Messiah to be, who is 
spoken of as a priest after the order of this good king of Salem. 4 

Apollos. — Brother, the Jews object to this that this Psalm was not penned by 
David in honour of the Messiah, but by some one else in honour of David himself, 
and that it therefore has no relation to the Messiah. Moreover they say that the 
same original word, which is here translated priest, is in several other parts of the 
Old Testament translated prince. 5 

Jlquila. — Well we will consider the objection founded on the psalm first. 
Look at it my friend, the very title of it convinces that it was a psalm of David. 
What do you want more on this point ? Besides this the elders among the Jews 
themselves did all anciently acknowledge this. I will prove it in a moment. 
Had they not have acknowledged it, how easy would it have been for them to 
have solved the question of our Lord, 'How did David call the Messiah Lord 
when he was his son?' They might have answered that those words were not 
spoken by David, but by some one of his subjects, and they were spoken of David 
himself, not Messiah. But instead of this 'they could not answer him a word.' 

Watson and Newton. ? Litnborch. 3 Paley and Chalmers. 4 Clarke and Scott. 5 Limborch. 



REDEMPTION. 233 

This, my dear friend, is a modern fiction of the Jews, invented in opposition to 
the christian religion, because they find themselves so much pressed by this 
precious psalm, as it is so explicit in its prophetic allusion to the coming and 
office of our Lord Jesus. 1 And, Apollos, even admit that we grant the Jews all 
that they contend for, then the most that they could make of it would be, that the 
psalm, in its literal and imperfect sense alluded to David, who was as you know, 
the type of Messiah : but the noble and glorious things spoken in it, cannot, with 
propriety of speech, be applied to him, but have their completion in Jesus of 
Nazareth, the only and true Messiah, who came at the appointed time to redeem 
the world. 2 

Apollos. — Admitting this then, which I confess I cannot disprove, will you 
please take up my second objection. You know, my friend, that the same origi- 
nal word which is used for priest is also used for prince, and that in a variety of 
texts. For instance, Joseph's father-in-law is called the priest of On, but even in 
some of our common reference English Bibles, it will be seen, that it is priest or 
prince, and in this case it is most likely he was a prince and not a priest, his 
manners not according with the history we have of the Egyptian priesthood. So 
in the account we have of the father-in-law of Moses. He is called the priest of 
Midian, but in like manner the original word may be rendered priest or prince, in 
this case also the latter is most likely. And so also David's sons are said to be 
'chief rulers or princes,' which might be rendered priest, 3 

Aquila. — It is true, Apollos— that the original word does sometimes mean a 
prince, but as all know who understand the original, even superficially, it is most 
generally rendered priest. Besides, it cannot here be taken for 'prince' at all, to 
make any kind of sense, He, of whom the words are spoken, is said to be a 
priest forever, after the order of Melchisedec. Now, the original word, when 
applied to him, does necessarily mean priest; for he is called in the same verse, 
king of Salem. 4 Admit the objection, and you introduce a tautology, not admis- 
sible at all ; besides, you make the Scriptures say, that 'he is prince, instead of 
priest of the most high God.' Moreover, the very act of blessing was one apper- 
taining to the office of a priest, and we hear of the exercise of that function of 
his priesthood, by this good man. Thus: 'And Melchisedec, king of Salem, 
brought forth bread and wine, and he was the priest of the most high God, and 
he blessed him and said, blessed be Abraham, of the most high God, possessor 
of heaven and earth,— and blessed be the most high God, who hath delivered 
thine enemies into thy hand.' For all these reasons, and others that might be 
named, it is obvious that the priesthood of Christ, who, like the king of Salem, 
was to be both priest and king, is here emphatically prophesied of. 5 

Apollos. — All the objections to these plain prophecies, however specious they 
may appear, when properly investigated are proved to be without any foundation. 
Aquila. — It is really thus; and as truth never suffers from investigation, it will 
be found, my friend — that the more closely we examine the claims of our Lord 
Jesus, to the Messiahship, the more fully shall we be convinced that he is the 
true Messiah. As a priest, we have on another occasion said, that he offered up 
himself, to an ignominious death, under circumstances the most cruel and 
afflictive. If we shall examine into this matter, we shall find that all these were 
foretold by the prophets. 6 

Apollos. — The death of Christ, as an accursed one, because on the cross, was a 
stumbling-stone and rock of offence to the Jews. 

Aquila.— This is true; and yet it is a remarkable fact, that transactions the 
most minute, were all foretold long before they transpired, and thus stand as 

i Limborch. 3 Limborch. 5 Clarke, Henry and Watson. 

2 Newton and Watson. * n ) ; ( j t 6 ibid. 






234 THEOLOGICAL COLLOQUIES. 

evidence incontestible, that Jesus Christ is the one spoken of in the prophecy. i 
Take, for instance,, the 53d chapter of Isaiah ; there it is said of the Messiah, not 
only that he should have 'no form nor comeliness,' that he should be 'despised 
and rejected of men, a man of sorrows and acquainted with grief,' but also that 
he should undergo all these things as an expiation for sin. And it is there said,, 
that he should 'bear our griefs, and carry our sorrows, be wounded for our trans- 
gressions,' &c. that 'the Lord should lay upon him the iniquity of us all, and that 
he should make his soul an offering for sin.' All these are prophetic of our 
Redeemer, who gave 'his life a ransom' for us. 2 

Jipollos. — Do not some understand this prophecy, in its primary, sense, to have 
some relation to the oppressions which the Jews suffered in the Babylonish cap- 
tivity, or else that some extraordinary person, such as Jeremiah, is represented 
here as suffering V 

Aquila. — Even admit this, which I do not, it could only be a type of 
Christ's sufferings ; for whoever will seriously attend to the whole description 
of the sufferings here mentioned, and to the character given of the person who 
suffered, viz : that 'he had done no violence, neither was deceit found in his 
mouth,' must acknowledge that it could not properly be applied either to the 
people of Israel, or to Jeremiah; but has its ultimate and most perfect completion 
in the person of the Messiah, and that person was the crucified Nazarene. 4 And 
there are other prophecies to the same purpose, in different parts of the Old Tes- 
tament, particularly in the book of Psalms. Have you ever attentively read the 
22d Psalm 1 It is certainly the most lively, and particular description of our 
Lord's sufferings on the cross, and all the attendant circumstances of that 
affecting tragedy. Have you ever seen it? The very language used by him, is 
foretold; also, the parting his garments, and casting lots for his vesture. Do read 
this psalm; you will be forcibly struck with it. Our Lord doubtless on the cross, 
quoted the first verse, 'My God, my God, why hast thou forsaken me?' either in 
order to turn the attention of the Jews and others to this psalm, as prophetic of 
his sufferings, or else he repeated the whole psalm as a reproof to those who 
clamoured for his blood, and said, 'if he be the Son of God, let him,' do thus and 
so. I have elsewhere alluded to this subject, and only name it now that you may 
consider it well. 5 

Apollos. — I certainly will. I am at once convinced that this psalm does foretel 
the sufferings of our Lord, and almost all the circumstances of his death. 

Jlquila. — When you read and investigate this psalm, look also at the 69th ; 
you will find it almost as explicit, about the sufferings of our great high-priest. 
Just, my brother — listen to the twenty-first verse, 'They gave me also gall for 
meat; and in my thirst, they gave me vinegar to drink.' By none were these 
things fulfilled, even in a figurative sense; if they were, it was in a very 
imperfect manner. David's hands and feet were not pierced, nor was he in the 
suffering of death, reduced to the pain of drinking vinegar with gall. The per- 
fect completion of these most explicit prophecies, was by the Lord Jesus on the 
cross. Take, my friend — the histories of those sufferings, in the New Testament, 
and compare them with those psalms, and with other parts of the Old Testa- 
ment, and you will plainly see how all were explicitly foretold by the ancient 
prophets. You will also, my friend Apollos — learn another thing: that the king-. 

i Clarke, Henry and Watson. 2 Clarke, Henry and Scott. 3 Limborch. 4 Ibid. 

! The authors of the great Universal History have some excellent remarks on this excla- 
mation of our Lord on the cross, 'My God,' Sec. Thoy are the most consistent I have ever 
seen on this subject. Our Lord, doubtless for wise purposes, quoted the first verse of the 22d 
psalm, to confirm his disciples, reprove the Jews, and evince that the acts of that day were 
foretold in the prophets. 



REDEMPTION. 235 

dom of the Messiah, which we are next to notice, as prophesied of, is a heavenly 
and spiritual kingdom; such as we have already evinced, that our Lord Jesus 
Christ set up, when he came to make atonement for sin. Hence it is plain, that 
the things which the prophets foretold, concerning his kingdom, are not to be 
understood as declarative of any thing earthly, and relating to the pageantry and 
pomp of this vain world. The Messiah was to be a king, however, and the 
prophets foretold this. 1 

Jlpollos.— The Jews themselves admit this ; it is certainly needless to under- 
take, my friend — to prove a fact so notorious; but the dispute is concerning the 
nature of his kingdom. 

Jlquila. — I have already said that it was to be a spiritual, and a heavenly one ; 
and that it was foretold as such, and of course its king prophesied of, was to be 
a heavenly and spiritual king, and his service spiritual and divine in its nature. 
Among other arguments of this, is the fact of his being spoken of, as rejected, 
afflicted, and put to death by his own people. This, cannot certainly be recon- 
ciled with any ideas of a kingdom earthly and sensual. 2 

Jlpollos. — This accounts for the Jews feigning two Christs : one the son of 
Judah, a glorious and a triumphant prince, — the other the son of Joseph, 
miserable, poor, unfortunate, and who was to be killed. 3 

Jlquila. — Yes ; but these contradictions and inconsistencies will be easily 
reconciled and adjusted, if they would but submit to the Lord Jesus as a spiritual 
sovereign, and his death as the way by which he entered into, and possessed this 
his spiritual kingdom. The prophets foretold that his death and passion should 
precede his glory, and therefore their predictions of one, are as evident as those 
of the other; what therefore transpired after the crucifixion of the Lord Jesus, 
viz : his resurrection, ascension, and kingdom, or his setting down at the right 
hand of the Father, are plain demonstrations that he was the Messiah foretold by 
the prophets. 4 

Jlpollos. — The question then turns upon, whether it was prophesied that he 
should rise from the dead, ascend on high, and there live to reign as king forever 
and ever? 5 

Jlquila. — It certainly does; and we are taught, that he was to rise from the 
dead, by all those prophecies which speak of the glory, extent, and eternity 
of his kingdom,— for the language is such as cannot be explained on any 
other principle. 6 Thus says the Lord by the prophet Samuel, 'I will establish 
his throne forever;' and you remember how Solomon claimed the fulfilment of 
this promise, on the dedication of the temple, 'Therefore,' said he, "Lord God of 
Israel, keep with David my father, that thou promisedst him, saying, there shall 
not fail thee a man in my sight, to sit on the throne of Israel,' &c. The psalmist 
of Israel sings of him thus: 'His seed also will I make to endure forever, and his 
throne as the days of heaven;' 'once have I sworn by my holiness, that I will not 
lie unto David; his seed shall endure forever, and his throne as the sun before 
me.' And again, 'The Lord hath sworn in truth to David; he will not turn from 
it; of the fruit of thy body, will I sit upon thy throne;' 'for the Lord hath chosen 
Zion; he hath desired it for an habitation, — this is my rest forever; here will I 
dwell, for Ihave desired it.' The prophets also foretel, that he must suffer many 
things, be put to death, and then arrive at his kingdom and glory ; it will there- 
fore, necessarily follow, that he rise from the dead, in order to occupy that 
kingdom. 7 

Jlpollos. — But was not this expressly foretold? 

Jlquila. — O yes! it certainly was. Thus says David, 'Thou wilt -not leave my 
soul in hell, neither wilt thou suffer thy Holy One to see corruption.' 

1 Benson and Clarke. 2 Limborch. 3 Ibid. 4 Ibid. 5 Ibid. 6 Ibid. 
7 Clarke, Henry. Scott and Watson. 



236 THEOLOGICAL COLLOQUIES. 

Jlpollos. — But the Jews do not admit this to be a prophecy of the resurrection. 

Jlquila. — But St. Peter and St. Paul both, against the Jews, have proved that 
this was not fulfilled in the person of David, according to the genuine and proper 
signification of the words, and the ultimate intention of Deity; for, says the 
former, 'David speaketh concerning him ; I foresaw the Lord always before my 
face, for he is on my right hand, that I should not be moved ; therefore did my 
heart rejoice, and my tongue was glad; moreover also, my flesh shall rest in 
hope because thou wilt not leave my soul in hell, nor suffer thine Holy One to 
see corruption.' 'Men and brethren,' continues that apostle, 'let me speak freely 
unto you of the patriarch David, that he is both dead and buried, and his sepul- 
chre is with us unto this day; therefore he being a prophet, and knowing that 
God had sworn with an oath to him, that of the fruit of his loins, according to 
the flesh, he would raise up Christ to set on his throne ; he seeing this before- 
hand, spake of the resurrection of Christ, that his soul was not left in hell, 
neither did his flesh see corruption. This Jesus hath God raised up, whereof we 
are witnesses.' 'But David,' says St. Paul, 'after that he had served his own 
generation, by the will of God fell on sleep, and was laid unto his fathers, and 
saw corruption ; but he whom God raised again, saw no corruption.' 

Jlpollos. — It follows then, that this prediction must be applied to the resurrec- 
tion of one that was dead, and who rose again before his flesh saw corruption ; 
which was fulfilled in our Jesus, the true Messiah, whom God raised from the 
dead, even on the third day, before his flesh had seen corruption. 

Jlquila. — Next to the resurrection of Jesus Christ, followed his ascension into 
heaven, and his setting down at the right hand of God the Father. . The 
ascension is plainly foretold thus : 'Thou hast ascended on high ; thou hast led 
captivity captive ; thou hast received gifts for men ;' which prophecy is certainly 
applied by the apostle Paul, to the ascension of Christ, in quoting this very text 
from the Old Testament; and he says, 'Now that he ascended, what is it but that 
he also descended, first into the lower parts of the earth ; he that descended, is 
the same also that ascended up far above all heavens, that he might fill all things.' 
And David, prophesying of this glory, says, 'the Lord said unto my Lord, sit 
thou on my right hand, until I shall make thine enemies thy footstool ; which 
words, as we have already evinced, relate to the Messiah and his heavenly 
dominion. They are truly a manifest prediction of his ascension into heaven; 
for he could not have set down at the right hand of God, nor have obtained the 
sovereignty over all things, had he not first ascended into heaven, and have been 
as he is, placed on the throne of God, to administer the government of the 
universe. 1 

Jlpollos. — I see now how and why it is, that St. Peter argues, 'For David is 
not ascended into the heavens, but he saith himself, the Lord said unto my Lord, 
sit thou on my right hand.' This is certainly equivalent to saying, that unless 
Christ had ascended, he could not have set down at the right hand of God. 

Jlquila. — It is so ; and I would now say, my friend Apollos — in the last place, 
that the prophets of old foretold the enlargement and prosperity of his kingdom. 
If you will take the pains to search, 'you will find that all nations were to be 
called by the Messiah, to the service of the one true and living God, whom the 
Israelites adored and worshipped. 2 

Jlpollos. — The Jews themselves admit this; but they do not allow that the 
Gentiles were to be admitted into communion with them, on equal terms. 3 

Jlquila. — O no ! they suppose that they would be allowed the privilege of 
worshipping the true God as their servants, like the Gibeonites of old, and on the 
condition of submitting to all the rites and ceremonies of the law of Moses. 4 

1 Scott and Clarke. 2 Ibid. 3 Limborch and Stackhouse. 4 Ibid. 



REDEMPTION. 237 

Upon the close examination of the prophecies, we shall find that there is no dis- 
tinction of people made — all were to be admitted with equal privileges; not only 
so, but that the Gentiles who believed, were to be taken in the place of the 
unbelieving Jews, and to be preferred before them. For the establishment of this 
fact, we can affirm, that there are numerous prophecies, and all the old prophets 
appear to have looked forward with delight to the days of the Messiah, when the 
time, the appointed time, my friend — should arrive, for the calling of all nations 
to share in the purchased possession of our Lord Jesus Christ. 1 

Apollos. — Do give me some of those prophecies. I am sure, if it will not 
detain you too long, it will be to me a source of improvement. 

Aquila. — There are so many of them, that we have not time to give of them 
an exposition; at least only a few words, and then proceed to another point 
which we have yet to consider. Let us then begin with that evangelical pro- 
phet — I mean Isaiah ; he says, using one or two of the most beautiful figures, 
'And it shall come to pass in the last days, that the mountain of the Lord's 
house shall be established in the top of the mountains, and shall be exalted above 
the hills, and all nations shall flow unto it ; and many people shall go and say, 
come ye, and let us go up to the mountain of the Lord, to the house of the God 
of Jacob ; and he will teach us of his ways, and we will walk in his paths ; for 
out of Zion shall go forth the law, and the word of the Lord from Jerusalem.' 

Apollos. — Dear brother — how explicit is this prophecy, of the commencement 
and the spreading of the gospel of Christ. 

Aquila. — It is, my friend, — I will give you another from the same prophet: 
*And in that day, there shall be a root of Jesse, which shall stand for an ensign 
of the people; to it shall the Gentiles seek, and his rest shall be glorious. And 
it shall come to pass in that day, that the Lord shall set his hand again the 
second time, to recover the remnant of his people, which shall be left from 
Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and 
from Shinar, and from Hamath, and from the islands of the sea; and he shall 
set up an ensign for all nations, and shall assemble the outcasts of Israel, and 
gather together the dispersed of Judah from the four corners of the earth.' 'For,' 
says he in another place, of the conversion of Egypt, 'they shall cry unto the 
Lord, because of the oppressors, and he shall send them a Saviour, and a great 
one, and he shall deliver them.' And here is another from the same prophet, 
who represents the Lord as saying to Messiah, 'I will also give thee for a light to 
the Gentiles, that thou mayest be my salvation, unto the end of the earth.' 

Priscilla. — O! indeed, this is far more explicit than the others, in regard to the 
spreading glory of Messiah's kingdom. 

Aquila. — These are not the half of what is said about its advancement. The 
same prophet says, 'the Gentiles shall come to thy light, and kings to the bright- 
ness of thy rising.' And such were to be the signal displays of his grace, that 
the same prophet represents him as saying, 'I am sought of them that asked not 
for me ; I am found of them that sought me not. I said, behold me, behold me, 
to a nation that was not called by my name ;' and even among the Gentiles, was 
he to find those who should minister in his truth ; 'for,' says he, 'I will take of 
them for priests and for Levites, saith the Lord.' 

Apollos. — Is it not surprising, that I have read these texts over so often, and 
never observed how plainly they foretell the calling of all nations to embrace the 
truth. 

Aquila. — The prophet Micah speaks to the same effect, 'But in the last days, 
it shall come to pass, that the mountain of the house of the Lord, shall be estab- 

1 Clarke, Scott, Henry and Watson. 
31 



238 THEOLOGICAL COLLOQUIES. 

lished in the top of the mountains, and it shall be exalted above the hills ; and 
people shall flow unto it. And many nations shall come and say, come, and let 
us go up to the mountain of the Lord, and to the house of the God of Jacob; and 
he shall teach us of his ways, and we will walk in his paths, for the law shall go 
forth of Zion, and the word of the Lord from Jerusalem.' 

Jlpollos. — Almost the same words of the prophet Isaiah. 

Jlquila. — Yes ; and to the same effect. Thus also says Hosea, 'And it shall 
come to pass, in the place where it was said unto them, ye are not my people, 
there it shall be said unto them, ye are the sons of the living God. Then shall 
the children of Judah, and the children of Israel be gathered together, and 
appoint themselves one head, and they shall come up out of the land,' &c. And 
the prophet Amos says, 'In that day I will raise up the tabernacle of David that 
is fallen, and close up the breaches thereof, and I will raise up his ruins, and I 
will build it as in days of old, that they may possess the remnant of Edom, and 
of ail the heathen, which are called by my name, saith the Lord, that doth this.' 
Zachariah says, 'Many nations shall be joined unto the Lord in that day, and 
shall be my people, and I will dwell in the midst of thee, and thou shalt know 
that the Lord of hosts hath sent me unto thee.' 'Be silent, therefore, O all flesh, 
before the Lord; for he is raised up out of his holy habitation.' Last of all, my 
dear friend — the prophet Malachi crowns the whole, by saying, 'For from the 
rising of the sun, even unto the going down of the same, my name shall be great 
among the Gentiles ; and in every place, incense shall be offered unto my name, 
and a pure offering ; for my name shall be great among the heathen, saith the 
Lord of hosts.' 

Jlpollos. — Truly, my friend — I am ashamed of myself. How often have I read 
these precious declarations in the divine word, and have never until now, known 
that they do directly apply to the prosperity of our Redeemer's kingdom. 

Jlquila. — Let me tell you, there are many others. I said I would quote but a 
few ; certainly they prove that all nations were to be called, both Jew and Gen- 
tile, into one communion, being alike adopted by faith into the family of the true 
and living God. And moreover, you will mark, my brother — that whatever the 
prophets foretold of this matter, was assuredly fulfilled by our Lord and Saviour 
Jesus Christ ; for upon his resurrection, he sent forth his apostles, and gave them 
commandment to preach the gospel unto all nations. Hear the command, 'Go 
ye therefore into all the world, and preach the gospel to every creature.' And 
again, 'Go ye therefore and teach all nations.' The whole world was compre- 
hended in this commission for preaching the gospel of Christ's kingdom. 

Jlpollos. — The apostles themselves did not at first apprehend this, and therefore 
were opposed to it. 

Jlquila. — But you may see how correct the exposition, or rather application of 
the prophecies that I have made, is, by noticing the manner in which our Lord 
in a vision, reproved the contracted notions of Peter, and showed him that the 
Gentiles were not to be esteemed common, or unclean ; and Peter himself was 
constrained to say, 'Of a truth, I perceive that God is no respecter of persons ; 
but in every nation, he that feareth him and worketh righteousness, the same is 
accepted with him.' 

Jlpollos. — O, it is very plain! that his apostles were sent to preach salvation to 
all nations. 

Jlquila. — And they faithfully discharged this duty, as appears from several 
parts of Sacred Writ. 'Yea, verily,' says St. Paul, 'their sound went into all the 
earth, and their words unto the ends of the world.' This same apostle speaks of 
the gospel as being 'preached to every creature,' and that it was his duty to do 
so, for that in this respect, there was 'neither Greek nor Jew, circumcision nor 



REDEMPTION. 



239 



uncircumcision, barbarian, Scythian, bond nor free.' Indeed, my friend — the 
thing proves itself, for the gospel is spreading to every part of the earth ; and in 
places where the name of the true God was never before known, it is now heard, 
and he is worshipped in spirit and in truth. 

Jlpollos. — It was never meant then, that all these things had their entire com- 
pletion as soon as the gospel began to be preached, but it was propagated and 
spread among the Gentiles by degrees. 

Jlquila — This was the case. The reformation of thousands of Jews, began 
under the preaching of the apostles themselves, who were sent more imme- 
diately and especially to them. This reformation would have advanced, but it 
was impeded and stopped in its progress by the incredulity and obstinacy of the 
Jews themselves, and for centuries seem to lose its effects on them. But 
it shall be renewed again, and doubtless have its full completion, when the 
fulness of the Gentiles shall come in ; so that, as an apostle says, f all Israel,' 
together with the Gentiles, may be saved through faith in our Lord Jesus Christ. 

Jlpollos. — How striking is the fact, that the law of Moses could not, for sixteen 
hundred of years together, propagate the worship of the true God, and the 
knowledge of him, among the nations of the earth. It was confined within the 
narrow bounds of Judea, and could hardly keep that worship, with all its 
threatenings, alive there. But the preaching of Jesus, within a few years, filled 
all the known world. 1 

Jlquila. — It did so; and that name was almighty for the overthrow of idolatry 
and Pagan superstition. Temples dedicated to an idolatrous, a profane, and often 
a lewd worship, were depopulated, — and all men began to feel the obligations to 
worship the true God. Is not that a very strong argument in favour of the 
divinity of Christ's holy and blessed doctrine ? 2 

Jlpollos. — I assure you it is; and indeed the prophecies, like miracles, all carry 
with them arguments in favour of the truth and worship of that God, who is a 
spirit, that infidelity itself cannot gainsay. 

Aquila. — I am truly happy, that you come to such a rational conclusion. God 
grant that as we increase in knowledge, we may improve in piety. May he bless 
and save us in his kingdom evermore. Amen. 



COLLOaUY XVI. 

SOME OBJECTIONS TO THE MESSIAHSHIP OF JESUS, CONSIDERED AND ANSWERED. 

Apottos. — Thus far, my brother — we have progressed ; and I am sure I feel the 
force of the arguments advanced, and am constrained by them to come to similar 
conclusions with yourself, in regard to our Lord Jesus Christ, as the true and 
promised Messiah, and that plan which infinite wisdom has devised, of saving 
man through him. I am myself prepared to enter upon another subject, and 
would suggest that you now commence it; but that I desire particularly to have 
a few objections answered : objections, my friend— which are brought by infidels 
from among both Jews and Gentiles, against the Messiahship of the Lord Jesus. 

Aquila — I have always manifested a willingness to consider your objections, 
whether I have been able to answer them or not. I have repeatedly said, present 
them, and we will at least try, to answer them. Candour and frankness, are 
qualities that please me ;— I would have you convinced, but not without argu- 
ment; and I would have you apply your mind, until you understand a subject in 
all its bearings. 

1 Scott, Henry and Limborch, 2 jbid. 



240 THEOLOGICAL COLLOQUIES. 

Apollos. — I know this. I frankly acknowledge, I am not only convinced, but 
have often felt the power of those truths you have advanced, on my own heart. 
And I observed, there are objections offered by others, against the Messiah- 
ship of the Lord Jesus, and I want a refutation of their arguments, and an 
answer to their objections. Therefore I have named them, and wish you to con- 
sider them, before you advance to the consideration of another subject. Would 
it not be best to do so now? 

Jlquila. — Most certainly it would, my friend — and I hope you will present 
them, that we may honestly investigate and weigh each. 

Apollos. — The first that has been adduced, is not only against the Messiahship 
of the Lord Jesus, but indeed against the truth altogether of Christianity, and of 
the christian religion. Infidels, among both Jews and Gentiles, have offered this 
objection. It is said, that we do not as yet see that profound peace, predicted by 
Isaiah and others, which was to happen in the times of the Messiah; but on the 
contrary, among christians both in church and state, are enmities, intestine quar- 
rels, and divisions. Indeed, it is objected that Christ himself said, that 'he came 
not to send peace, but a sword,' upon the earth; and there are seisms, and even 
bloody wars kept up among christians. How can this, it is asked, be consistent 
with that peaceful state, which it was predicted, should characterize the days of 
the Messiah? 1 

Jlquila. — This objection is made up of several parts — to each one of which, it 
will be necessary to give a definite answer. You must remember, as it regards 
the prophecies which relate to the peaceful state of the church, during the times 
of the Messiah, that they predict rather the genius of the doctrines of the gospel, 
than the effects of it on particular individuals. I mean that it should inspire men 
generally with gentleness, and meekness of mind, whilst many an obstinate 
unbeliever, would still retain and exercise a contrary spirit. 2 Now, that this was 
the genius of the christian religion, is manifest from the bare inspection of its 
precepts, which breathe forth nothing but peace, and universal charity toward 
all, even our greatest enemies. 3 

Jlpollos. — This is admitted ; and yet the Saviour says, 'I am not come to send 
peace, but a sword.' 

Jlquila. — This certainly does not denote the end, or design, but as already 
argued, the effect and event of his doctrines, which by the wickedness of men, 
should happen contrary to the genius thereof. It can hardly be imagined that 
Jesus, who is styled 'prince of peace,' who came into the world on purpose to 
reconcile men with God, and then with one another, would publish such a 
doctrine as would designedly put men at variance, though by its purity, it might 
raise many opposers, both to it, and the sincere professors of that religion which 
the Lord Jesus taught. 4 

Apollos. — All this then, is no more than an accidental effect. 

Aqvila. — It is just so ; and this is occasioned by the malice of the devil, and 
the vicious inclinations of wicked men, whose hearts are set to oppose the truth. 
How easy is it for us to prove this, by comparing a Jew with a christian. 5 Take 
St. Stephen praying for his very enemies, who clamoured for his blood. Look at 
the difference in the feelings and conduct of Saul of Tarsus, before and after his 
conversion from Judaism to Christianity. While a Jew, he was not only con- 
senting to the death of an innocent man, but travelling about, to bring bound to 
Jerusalem, any, though women and children, who might be found calling on the 
name of Jesus. Yes — and the ministers of the Jewish religion authorized it; 
but the moment he is converted to God, and obtains the pardon of sin, and 
becomes a christian, 'in deed and in truth,' he is ready, without murmuring, 

1 Lrmborch. ? Clarke and Watson. ' Stackhouse, Clarke and Scott. 4 Ibid. b Ibid. 



REDEMPTION. 241 

much less resistance, to endure the same, and much sorer afflictions. Here is 
the genius of Christianity. This is the christian religion, — and because of its 
sanctity, it meets with resistance, and thereby is excited the angry feelings of the 
human heart. This is a mere accidental effect, manifest when Christianity comes 
in contact with sin and the devil. 

Apollos. — Well, what of the divisions and seisms, said to be in the christian 
church, and the wars carried on among christians. 

Aquila — To this, a very short answer only is necessary. Wars are waged by 
those who are not the genuine disciples of our Lord Jesus Christ; they are con- 
trary to the genius of the gospel; they have seldom, if ever, been absolutely 
necessary ; they are generally carried on with a design to promote human 
grandeur and human glory; and I believe, Apollos — if every heart was under the 
influence of the blessed gospel of Jesus, there would be no offensive war, and 
consequently no necessity for that which is called defensive. 'The lion and the 
lamb' would 'lie down together;' peace and unanimity would fill the world, and 
love predominate in every heart. War then is not waged, nor carried on by 
christians only as they are nominally so ; and so likewise as to seisms and 
divisions which have been, or still may be, in the christian church. 1 

Apollos. — Do you think these too, savour of human nature, and sin? 

Aquila. — They are often mere diversities of opinions, without any breach of 
affection, — that is, a division in sentiment, not affection. 2 These do not certainly 
display Christianity in an injurious light; but seisms, and rending the church into 
parties, are introduced by false, not real christians ; and although these may be 
a cause of stumbling to the Jews, yet are they not to be attributed to the doctrine 
of our divine master, which inspires into every christian's heart a disposition to 
unity and concord, to love and to peace. Seism then, and all its consequences, 
belong to professed, not real christians; and that system, devised and inculcated 
by the author of Christianity, will ever bind together, rather than sever the affec- 
tions of his disciples. 3 'By this,' said Jesus, 'shall all men know,' both Jews 
and Gentiles, 'that ye are my disciples, if ye have love one toward another.' 

Apollos. — This doubtless is a correct view of the matter ; but it is said, that 
'Messiah was to bring back the children of Israel to the promised land,' in that 
same chapter to which we alluded, the 11th of Isaiah, which is so far from being 
done by the Lord Jesus, that a little after his appearance, the very tribe of Judah 
which had returned from captivity, were cut off together, their temple destroyed, 
all of them carried away captive, and ever since miserably dispersed over the 
face of the whole earth. 4 

Aquila. — If you will closely observe the texts quoted bv the Jews, and by 
others too, as prophetic of the restoration of the Jews to the promised land, you 
will find that most of them refer to their restoration from the Babylonish cap- 
tivity. 5 But suppose that they did refer to the times of the Messiah, they may 
be understood conditionally; i. e. if they receive the Messiah sent by the Al- 
mighty for the recovery of the world ; and with this view, it is possible that the 
promise may be fulfilled, when the Jews and when Israel shall perform the 
conditions thereof. 6 

Apollos. — Brother — I did not think of this. Let the Jews accept Jesus, and 
then see what he, as the true Messiah, will do for them. 

Aquila. — Moreover, my friend, these promises are not to be understood lite- 
rally, of their being brought into the land of Canaan, but into heaven itself, for in 
the mystical language [of prophecy, Canaan was a type by which God was 

1 Limborch and Stackhouse. 3 Stackhouse and Limborch. 5 Limborch. 

2 Ibid. 4 Limborch. 6 Ibid. 



242 THEOLOGICAL COLLOQUIES. 

pleased to shadow out to that carnal people, the Jews, spiritual and celestial 

blessings. 1 

Apollos. — But again, it is objected f that in the times of Messiah, it is foretold 
that all idols shall be taken out of the earth, and idolatry be destroyed, 1 'and the 
Lord alone shall be exalted in that day the idols he shall utterly abolish.' But 
this is not fulfilled under the Lord Jesus Christ, for in many parts of the world 
idolatry still prevails, and the worst sort of it is practised, it is said, even in the 
christian church. 2 

Aquila. — But those prophecies do not intimate that as soon as the Messiah 
shall appear such shall be results of his appearance, and all those things foretold, 
as things to be accomplished under the gospel dispensation, shall immediately 
Come to pass ; but that by degrees they should be fulfilled, and a beginning 
thereof be made, at the very first appearance of the Messiah, and be continued 
until the accomplishment of this great work. 3 It is most certain, that upon the 
very first promulgation of the gospel idolatry began to be rooted out, and by 
degrees you know that it, with the false oracles, ceased more and more in seve- 
ral places in the world, where the gospel was embraced. Moreover, my friend, — 
admit all you say about idolatry still prevailing in the world, this is not certainly 
occasioned by any defect in the gospel. It is either because Christ has not been 
there revealed in power, and his gospel preached to them ; or it may be that it 
has been proclaimed by missionaries who made a gain of godliness, and regarded 
their own profit more than the salvation of souls, and who, in some instances, 
by the wickedness of their lives, have done more injury than advantage to the 
christian profession. 4 

Apollos. — But what say you as to that part of the objection which refers to the 
idolatry practised in the christian church ? 

Jlquila. — I have several things to offer as a reply to this part of it. First, it is 
certain that the prophecies foretell the destruction of heathenish idolatry, but you 
will remember, that sort practised by the church of Rome, although contrary to 
the genius of Christianity, is essentially different from the idolatry of heathens ; 5 
but, secondly, primitive christians abhorred all idolatry of every kind, and the 
church of Rome, which has introduced it again, has departed from the faith and 
the examples of not only the apostles and primitive church, but its own ancestors. 
Thus does it show itself moved by the spirit of anti-christ, instead of that Spirit 
which teaches that God requires the adoration of the heart. Yes, and this is the 
reason why so many thousand christians have broken off all communion with 
her, and have suffered the severest punishments by torturing, rather than be the 
partakers of these her abominations ; and I hope the day will never come when 
there shall not be tens of thousands, who shall in heart, in precept, and in exam- 
ple, most sincerely prol est against her idolatries. 

Apollos. — To this prayer I do most sincerely, my friend, respond a hearty 
Amen. 

Aquila. — There is one thing more that you must notice. The apostles of our 
Lord Jesus Christ did foretell that there would be this falling away, or apostacy 
in the church, and so far from its being an evidence against the Messiahship of 
Jesus, it is positive proof for it. 

Apollos. — How so my brother ? 

Aquila. — 'Let no man deceive you," says St. Paul to the Thessalonians, *for 
that day shall not come, except there come a falling away first, and that man of 
sin be revealed, the son of perdition, who opposeth and exalteth himself, above 
all that is called God, or that is worshipped, so that he, as Cod, sitteth in the tem- 
ple of God, showing himself that he is God. Remember ye not, that when I was 

i Limborch and Scott. 2 L.imborch and Calvin. a Ibid. 4 Limborch. 6 Ibid. 



REDEMPTION. 243 

yet with you, I told you these things. And now ye know what withholdeth, that 
he might be revealed in his time. For the mystery of iniquity doth already work ; 
only he who now letteth will let until he be taken out of the way. And then 
shall that wicked be revealed, whom the Lord shall consume with the spirit of his 
mouth, and shall destroy with the brightness of his coming. " Even him whose 
coming is after the working of Satan, with all power and signs and lying wonders, 
and with all deceivableness of unrighteousness in them that perish, because they 
received not the love of the truth, that they might be saved.' Here, my friend, 
is one of the prophecies of the New Testament, about that man of sin, the pope 
of Rome. 

Apollos. — My dear brother, do tell me where is that text, truly it describes that 
very people in almost every particular. 

Jiquila. — You may find it in the second Epistle to the Thessalonians, and 
second chapter, and if you will take a reference Bible and consult it, you will also 
find other texts referred to there, that are equally in point. This apostacy from 
the faith was then foretold. I therefore argue that, as the destruction of heathen- 
ish idolatry was a sign to the Jews of the true Messiah, so this defection from the 
christian faith and religion, foretold by Christ and his apostles, ought to be a sign 
to them that our Lord Jesus Christ is the true Messiah. 1 

Apollos. — This is, really and truly, turning the arguments of Jews and infidels 
to the advantage of Christianity, and indeed conquering a foe with his own 
weapons. But again, the Jews object that Jesus abolished the law of Moses, 
which they say was an eternal law, and given by God to last forever, therefore he 
could not be the true Messiah. 2 

Jiquila. — It is plain, my friend, from all the predictions concerning the coming 
of the Messiah, that he was to be a legislator like unto Moses, and that he was to 
introduce into the world a more perfect law than that proclaimed by him. This 
we have already amply proved : however, it does not from thence follow, that he 
abolished the Mosaical law altogether by his coming, so far from this, he says of 
himself, '\ came not to destroy the law or the prophets, but to fulfil them.' And 
although the objection that he came to destroy the law might apply, as it regards 
the ceremonial law, for the bringing in of a better covenant and a more spiritual 
worship, that consisting chiefly in types, it certainly cannot apply as to the moral 
law. 3 Our Lord was so far from abrogating it, that by his particular explication 
of its several precepts, he rescued it from the false glosses of the scribes and 
pharisees, and in this respect, he sanctified and made it honourable, claiming for 
it a strict obedience as an evidence of a living and evangelical faith. 4 And even 
in regard to the ceremonial law, as already insinuated, though by his coming the 
type was to vanish away on the appearance of the antitype. Yet it is certain that 
he observed those ceremonies himself, and commanded his Jewish disciples also 
to observe them. Thus it is written, 'Then spake Jesus unto the multitude, and to 
his disciples, saying, the scribes and the pharisees sit in Moses' seat : all there- 
fore whatsoever they bid you observe, that observe and do ; but do not ye after 
their works, for they say and do not.' 

Jlpollos. — But certainly St. Paul was utterly against the law of ceremonies, 
and did vehemently argue for christian liberty. 

Jiquila. — This I admit, but do you inquire into this matter, and you will, I 
think, see that all he contended for was, that the Gentiles were not obliged to the 
observance of it, though he, and other converted Jews, were punctual in observ- 
ing its ceremonies. 

Apollos. — The Jews offer one more notable objection, infidels have embraced 
and also offered it, and many christians are not able to answer it. 

1 Watson and Limborch. 3 Benson, Watson, and Limborch. 

2 Limborch. 4 Wesley and Fletcher. 



244 THEOLOGICAL COLLOQUIES. 

Jlquila. — What is this Apollos ? 

Apollos. — That Elias was to precede the coming of the Messiah. 'Behold I 
will send you Elijah the prophet before the coming of the great and dreadful day 
of the Lord.' Now, say they, Elias has not yet come. 1 

Jlquila. — By Elias mentioned as coming, or as the precurser of the Messiah, 
we are not to understand Elias, i. e. Elijah, himself, but one like unto him. And 
in this sense we say that Elias has already come. It was John the Baptist, the 
forerunner of the Lord Jesus, who came in the spirit and power of Elias. This 
was he, according to the remarks of our Lord himself: 'For this is he/ said the 
Redeemer, 'of whom it is written, behold I send my messenger before thy face, 
which shall prepare thy way before thee.' By his austerity of life and manners, 
by his great zeal, and astonishing boldness of speech, he justly, and indeed I may 
say exactly represented that powerful prophet Elias, both in person and in spirit, 
and in power too, as though he had himself reappeared among men, and this our 
Lord fully explains to his inquisitive and doubting disciples. 2 'And as they 
departed,' viz. Johns' disciples, who had come to inquire whether or no Jesus was 
the Messiah, 'Our Lord said unto the multitudes concerning John, what went ye 
out into the wilderness to see ? a reed shaken with the wind ? but what went ye 
out to see? a man clothed in soft raiment? Behold they that wear soft clothing 
are in king's houses. But what went ye out to see? a prophet? Yea, I say 
unto you, and more than a prophet. For this is he of whom it is written, behold 
I send my messenger before thy face, which shall prepare thy way before thee, 
verily among them that are born of women, there hath not risen a greater than 
John the Baptist,' 'and if ye will receive it, this is Elias which was for to come.' 
And again of John he says to his disciples, on another occasion, 'I say unto you 
Elias has come already and they knew him not, but have done unto him whatso- 
ever they listed.' 'Then the disciples understood that he spake unto them of 
John the Baptist.' From what has been said it is evident, my friend, that Elijah, 
Elias as he is called, has already come, but the Jews would not receive him, any 
more than they would the Lord Jesus Christ, the true Messiah, who was promised 
by the Almighty, through the prophets, as 'a light to lighten the Gentiles and his 
people Israel.' Indeed, my brother, this subject, the Messiahship of our Lord 
Jesus, is one that maybe turned most advantageously against the cause and objec- 
tions of infidelity, whether originating among Jews or Gentiles. 3 

Apollos. — How so ? 

Jlquila. — In that memorable prediction, recorded in the twenty-fourth chapter 
of Matthew, among other things which the Lord Jesus our great prophet foretold, 
was that 'false Christs,' i. e. Messiahs, 'should arise,' and 'many shall come,' 
says he, in my name, and shall deceive many.' Now, my friend, it is a remarka- 
ble fact, that in the fulfilment of this prophecy, from the first to the seventeenth 
century, no less than twenty-four false Christs, or Messiahs, have risen up, and 
at times have been the cause of almost the total destruction of the Jews. From 
Caziba, the first of any note, in the days of Adrian, to one Rabbi Mordecai a Jew, 
in Germany, in 1682, by sundry impostors have the Jews been deceived and 
almost ruined. 4 They acknowledge themselves, that in the short war with the 
Romans, occasioned by the impostor Caziba, in the defence of whom as their 
Messiah they engaged, there were sacrificed, on their side alone, at least six hun- 
dred thousand lives. 5 In Judea, in Crete, in Arabia Felix, in Spain, in France, 
in Persia, in the kingdom of Fez, in Moravia, in Austria, in the East Indies, and 
the lower countries of Germany, have risen up, at sundry times, those who 
have always succeeded, in a greater or less degree, in deceiving the Jews. Some 
of the heaviest fines that have ever been imposed on any people have been 

1 Limborch. 2 Limborch and Watson. 3 Ibid. 4 Watson. 6 Ibid. 



REDEMPTION. 245 

imposed on them, by those monarchs whose governments have been insulted and 
disregarded by Jews, who followed their false Messiahs, whilst the imposters 
themselves have, in most instances, been brought to an unnatural death, under 
many aggravating circumstances, as the penalty of their crime. 1 

Apolhs. — Of an individual it may be said, what is man when given up of God ? 
and so also may it be said of an ungodly people. When God gives them up, who 
can deliver? 

PriscilU. — O! I have been thinking, during all your remarks on this subject, of 
what the Jewish rulers and priests said, when they clamoured for the death of 
Messiah, 'His blood be upon us and our children.' 

Jlquila. — And blindness hath happened to Israel unto this hour. God grant 
that they may return, and find mercy by faith in our Lord Jesus Christ. Amen. 

Apollos. — O ! that the Lord of precious souls, that knows to prize so dear what 
he has purchased by such an enormous price, would breathe upon those dry 
bones, and cause them to live. 

Aquila. — In dependence on his assistance, my brother, it is our duty to 
teach, and leave the event with him, that only can restore and heal. We have 
advanced, I presume, to the termination of our third subject, namely, redemption. 
At our next meeting we commence another. Let us proceed cautiously, and ever 
keep our minds fixed on revelation, and our hearts lifted to God in holy prayer. 

Jlpollos. — This work of redemption is a most delightful one for christian con- 
templation. As I think it over by night on my bed, my heart is inspired to love 
and serve God more faithfully. I seem to hear the Redeemer say, c Ye are not 
your own, ye are bought with a price, therefore glorify God in your body and 
spirit, which are his.' I will, yes — I think I will be his — and his alone. Oh 
that my heart may feel, and all my life proclaim, that I to him belong ! 

Aquila. — Let us never forget that we were captives, 'sold under sin,' slaves to 
earth and lusts, and hell, but being bought by the Lord Jesus, are now become 
the adopted children of our living God, our holy and our heavenly Father. 

PrisciUa. — And f if sons, then heirs of God, and joint heirs with our Lord Jesus 
Christ.' 

Aquila. — Let us thank God that we have advanced harmoniously thus far, and 
devoutly pray that he may aid us in the continuance of our labours. 

1 Watson. 



32 



PREDESTINATION 



COLLOQUY I. 

THE TRUE NATURE, FOUNDATION AND OBJECTS OF THE DIVINE PREDESTINATION, AS SET FORTH 
IN THE SACRED WRITINGS. — SOME GENERAL OBJECTIONS AGAINST ITS BEING CONDITIONAL, 
CONSIDERED AND ANSWERED. 

Jlquila. — I informed you, my brother Apollos — at our last interview, that on 
this evening, we would, according to our arrangement, commence the con- 
sideration of a new subject. We have been for some time, engaged in the 
investigation of the greatest work that ever was accomplished: I mean the 
redemption of man, and that plan, according to which, our salvation was pur- 
chased by our Lord Jesus Christ. It is important for us to understand how God 
makes men the partakers of this salvation. An examination of this, will lead 
us occasionally into the nature of the new covenant : but, as we shall not notice 
its precepts, promises or threatenings particularly, we shall consider, as here- 
tofore said, that as a distinct subject, we may only notice it now, so far as to 
introduce one intimately connected with it. It certainly behooves us to inquire, 
on what terms God admits men to the participation of eternal life and joy. 

Apollos. — This is indeed, a matter of great importance. 

Aquila. — It most assuredly is; and in turning the attention to it, we are 
naturally led to ask two questions, — the first regards the Deity, and the second 
ourselves. 

Apollos. — What are these, my friend ? 

Aquila. — The first, is this : What has God on his part, decreed to do by his 
Son, our Lord Jesus Christ, in order to make us the partakers of eternal salva- 
tion ? And the second, which regards us, is simply this : What would he have 
us to do, by the assistance of his grace, if we would actually attain to this 
salvation ? 

Apollos. — I see at once, that this plan must necessarily involve a great deal. 

Aquila. — It really does ; and the farther we proceed, the more important we 
shall find it to be, that we lay a sure, and a good foundation. 1 

Apollos— Tell me then, what it is, that God has on his part decreed to do, by 
Jesus Christ, in order to our eternal salvation. 

Aquila. — In this question are involved two things, or, as they have been called, 
decrees — by which I understand purposes or intentions ; and by these, would he 
stir us up to worship him, and sincerely strive for eternal life. 2 The first is a 
decree or purpose of predestination to salvation, commonly called an election to 
glory, which contains the method whereby God has determined to bestow eternal 
life upon men. The other is a decree of vocation to faith, as it is named by some, 
or of election to grace ; which contains the manner of the divine calling, and of 
his heavenly grace, for the due performance of faith in, and obedience to Christ 
Jesus, according to the will of God, clearly revealed to us in the gospel. 3 

Apollos. — Your subject then, will be the true nature of divine predestination, 
and the gospel call, or vocation of man to salvation, through our Lord Jesus 
Christ. 

1 Wesley. 2 Schmucker. 3 Limborch. 



PREDESTINATION. 247 

Priscilla. — What is the meaning of the word predestination? 

Aquila. — It means, in its common acceptation, to appoint or purpose before- 
hand. It is however, not our intention at present, to consider the meaning of the 
term, or to insist on the sense of it as used in several places in the holy Scrip- 
tures, as we shall have occasion to consider it at large hereafter, and shall then 
have an opportunity to discuss it thoroughly. 

Apollos. — The fathers considered it only as an appointment to salvation, — did 
they not? 

Aquila. — We shall not confine ourselves to the notions either, of the fathers, 
concerning it. They looked upon it only, as you say, a predestination to salva- 
tion. A variety of definitions have been given of it, — according to some, it is a 
judgment or decree of God, whereby he has resolved from all eternity, to save a 
certain number of persons, called the elect. Others have defined it a decree to 
give faith in our Lord Jesus Christ, to a certain number of men, and to leave the 
rest in their hardness and obduracy of heart. And others, surely more Scriptu- 
rally, represent it as God's eternal purpose to save all that truly repent, and 
unfeignedly believe his holy gospel. 1 

Apollos. — This looks a little more congenial with your views ; but tell me, 
what is your opinion of divine predestination? 

Aquila. — The most consistent and scriptural exposition of it, that I have seen, 
I think, is to this effect : — The predestination of God, is that decree or purpose, 
whereby, before all worlds, he determined that they who believe in his Son Jesus 
Christ, should be elected, adopted as sons, justified, and upon their perseverance 
in faith, should be glorified; and on the contrary, that the unbelieving and 
obstinate, should be reprobated, blinded, hardened; and if they continued 
impenitent, should be damned forever. 2 

Apollos. — From this, it would seem that the decree of predestination, relates 
both to those who shall be saved, and those who shall be damned. 

Aquila. — The one, has been called the decree of election, — and the other, the 
decree of reprobation. 3 

JLpollos. — Tell me, my friend — do all the religious denominations agree in this 
exposition of predestination, as given by you above. 

Aquila. — They do not. There is a great variety of opinions respecting it. 
Indeed, predestinarians, as I have already shown, are not agreed in their exposi- 
tions. Some, I have said, apply it only to an appointment to eternal life; others 
found it in the faith and unbelief of men, as foreseen and known of God, and 
others to a determination on the part of God, to appoint to endless life or misery, 
without regard to the faith or unbelief of men. 4 Thus says Calvin, f All men 
are not created for the same end ; but some are foreordained to eternal life, others 
to eternal damnation. So, according as every man was created for one end or 
the other, we say,' says Calvin, 'he was elected, that is predestinated, to life — or 
reprobated, that is predestinated, to damnation.' 5 The French protestant church, 
makes this predestination consist in God's determination to save, without regard 
to works, out of the corrupt mass of mankind, those whom he has elected by his 
own goodness and mercy. 6 The Dutch divines agree in the same; 7 and the 
assembly of Scotch and English divines say, not only as much, but that 'by the 
decree of God, for the manifestation of his glory, some men and angels are pre- 
destinated unto everlasting life, and others foreordained to everlasting death.' 8 
You will observe, that while there is a variety of expression, the sentiments of 

1 Watson. 6 Calvin's Inst. 

2 Limborch. 6 French Protestant Confession of Faith. Paris, 1559, Art. 12. 
a Calvin so calls them. 7 Art. 6, Synod Dort, 1618. 

4 .Watson. 8 Assembly's Confession of Faith, 1646. 



248 THEOLOGICAL COLLOQUIES. 

divines, who may be classed as Calvinistic, on this subject, may be mostly 
referred to the opinion of Calvin, as here expressed ; for although the reprobates 
are left out, as we shall show, still it must inevitably come to the same thing. 
Indeed, the Romanists themselves are partly Calvinistic, and partly otherwise. 
There was a long contest between the Jansenists of France, and the Jesuits, on 
this subject, — the former holding the doctrine of absolute and unconditional pre- 
destination, and the latter opposing them. An appeal was made to the pope, two 
or three bulls were issued by pope Urban VIII. Alexander VII. and Clement XI. 
against them ; and it is remarkable, notwithstanding their notions of certain 
salvation for the elect, they practised a discipline the most severe — their 
repentance consisting in the voluntary infliction of corporal punishments and 
sufferings. They were finally suppressed in France, by the famous bull of the 
above mentioned Clement — which, on account of its commencing with 'Unige- 
nitus Dei Filius,' has been called f Unigenitus,' a decree that has occasioned so 
much confusion in that country. 1 

Jlpollos. — I recollect, Doctor Haweis speaks of Jansenius and his followers, 
and commends them highly. 

Aquila.—Ke does doubtless, not for their piety only, but because, on this 
doctrine, their opinions were so much in accordance with his own; so that, not- 
withstanding the notions entertained on the doctrine and practice of penance, 
which obtained for them the denomination of Rigorists, the doctor, on account of 
that accordance between him and them on the Augustine doctrine, commends 
and claims as his brethren, not only Jansenius, but Paschal and Q,uesnel, his 
disciples. 2 

Jlvollos. — You think then, that God's decrees, in regard to man's eternal state, 
are founded in the prescience of his faith or unbelief. 

Jlquila. — You remember what we said on a former occasion, respecting the 
divine decrees ; let me now add, that the church, in the first ages of Christianity, 
thought but little of this doctrine. If you will search, you will find that the 
apostolic fathers, men little accustomed to the intricacy of metaphysical disqui- 
sition, deeply impressed with the truth of the gospel, powerfully influenced by 
its spirit, and from their particular situation, naturally dwelling much upon it, as 
a system of direction and consolation, do not in their writings, at all advert to 
the origin of evil, or to predestination, so closely allied to it. 3 They press with 
much earnestness upon those in whom they were interested, the vast importance 
of practical holiness,— they exhibited the motives which appeared calculated to 
secure this end; and in so doing, represent in lively colours, the blessedness 
which awaits good men, and the condemnation reserved for the wicked; but they 
do not once attempt to determine whether the sin they were solicitous to remove, 
could be accounted for, in consistency with the essential holiness, and unbounded 
mercy of God. 4 They took that view of it which every man takes, when he is 
not seeking to enter into a philosophical disquisition — never for one moment 
doubtino- that whatever is wrong, was ultimately to be referred to man, and that 
the economy of grace, proceeding from the Deity, was the most convincing proof 
of his tenderness for mankind. 5 

Priscilla. — And well, I think, had it been for the world, if christians had 
followed this holy and profitable example. 

Jlquila.— -But they did not ; for when the church received into her bosom, and 
into its communion, those who had been educated in the schools of philosophy, 
and to whom the question as to the origin of evil, must, while they frequented 
these schools, have been familiar, it is not to be supposed that, although they 
wore convinced that men should be chiefly solicitous about the formation of 

J Buck. 2 Haw«itf* Eccl. Hist. 3 v. fol. 46. 3 Watson. 4 Ibid 5 Ibid. 



PREDESTINATION. 249 

christian character, there would be no allusion to what had formerly interested 
them, or that they would refrain from delivering their sentiments upon it. 1 

Apollos. — But after this they did, and wrote upon it too, — did they not? 

Aquila. — They did; yet none of them inquired into, and investigated those 
questions which must arise previous to a proper understanding of this subject. 
One or two of them only touched upon the origin of evil; and they, it is evident, 
did not allow any predestination, in the sense in which the term is now used. 2 

Apollos. — How do you ascertain this, my friend? 

Aquila. — I will give you some of their own words on this very subject. 
Justin, in his dialogue with Trypho, remarks : 'They who were foreknown, as 
to become wicked, whether angels or men, did not so from any fault of God, but 
from their own blame.' This is certainly positive as to the matter; and again, he- 
says, 'God created angels and men, free, to the practice of righteousness, having 
planted in them, reason, through which they knew by whom they were created,, 
and through whom they existed, when before they were not, and who prescribed 
to them a law by which they were to be judged, if they acted contrary to right 
reason.' 'Wherefore,' says he, 'we, angels and men, are through ourselves 
convicted as being wicked, if we do not lay hold on repentance. But if the 
Logos of God foretels that some angels and men would go to be punished, he does 
so because he foreknew that they would certainly become wicked, — by no means, 
however, because God made them such.' 3 Here also, my friend — while there is 
the admission of positive dependance on God, there is also the affirmation that 
both men and angels were able to retain their integrity, and fell and became 
accursed by their own voluntary act. Others admitted and taught the same, and 
it will be gathered from their writings, that prescience was no difficulty in the 
way of the free and unconstrained exercise of the human will. Having placed 
before you an outline of the view entertained by the church, in the first ages, on 
this matter, let us proceed to the discussion of our subject, according to that 
definition we have given of it. And we request you to bear in mind, that we 
believe in a decree, intention, purpose, or predestination of the Almighty, in 
direct connection with a prescience of the voluntary actions of men and angels, 
as moral or immoral, virtuous or unholy. But in this discussion, we are not to 
follow the schoolmen, who delighted more in losing themselves in inextricable 
difficulties and endless distinctions, than in opening the sources of knowledge, 
and removing the obstacles with which these were surrounded. Let us cleave to 
the word of the Almighty, and in the exercise of reason, aided by the light of 
God's holy and blessed Spirit, let us march up to this subject, consider it in all 
its bearings, and see if we cannot come to a rational conclusion on every point, 
in which there is involved a seeming difficulty. I moreover request, that you 
will bear in mind, all we have heretofore said of the divine purity, goodness and 
justice — all that we have proved of the authenticity of the Scriptures, and with 
the holiness, goodness, love, justice and mercy of God, and the truth of the 
Sacred Writings, before our eyes, let us approach this examination, and see 
whether this predestination, purpose, intention, or decree, all synonymous terms, 
before all worlds, having for its object the future and eternal happiness or woe of 
men and angels, is founded on the prescience of their obedience to the will of the 
Almighty, and their voluntary, avoidable rebellion against a prescribed law, 
or not. 

Apollos. — You say, a decree before all worlds, my friend ? 

Aquila. — Yes — in that explication which we propose of the definition already 
given of divine predestination, the very first thing that demands our attention is, 

1 Watson. 2 ib^. 

3 Watson* who has some admirable remarks on the nature and history of 'predestination,' 
to which the reader is respectfully referred. 






250 THEOLOGICAL COLLOQUIES. 

that it was made and done before the commencement of all worlds ; and accord- 
ing to this our Lord represents himself as saying to the redeemed and saved, ia 
the day of judgment, 'Come ye blessed of my Father, inherit the kingdom pre- 
pared for you, from the foundation of the world ;' namely, by virtue of that 
decree whereby he had determined to bestow salvation upon the obedient believer. 
And permit me to add a decree, to which is annexed the design of bringing all 
the faithful in time to eternal salvation. Therefore, all who believe in time, that 
is during the continuance of this world, by virtue of this decree, may be said to 
be predestinated to salvation before the foundation of the world : and the ground 
of this decree is Jesus Christ, because God, in his predestination, looks upon men 
either as believers or unbelievers in our Lord Jesus Christ, so that as no spiritual 
blessing is conferred on any here, but for his sake, and none is condemned in the 
day of judgment but the impenitent infidel; thus likewise, salvation or damnation 
is destined or predestinated for no man, but as he is a believer or an unbeliever in 
our Lord Jesus Christ, the Saviour of men. 1 

Apollos. — What, my brother, then are the objects of this predestination? 

Aquila. — They are either things or persons. 

Apollos. — Well, take things first, and then persons. 

Aquila. — Well, with regard to things, its objects as connected with election, are 
spiritual blessings in this life, such as pardon, adoption, or a change of heart, jus- 
tification, sanctification, or a qualification for another world, and in that world 
eternal life. If we view its objects as connected with reprobation, they are divine 
or judicial punishments in this life, such as blindness, hardness of heart, &c. and 
at last eternal death, or banishment from God. 2 

Jlpollos. — Well now, what are the objects of predestination as it regards 
persons. 

Aquila.— The election of persons, as the objects of predestination, is only as 
they are believers in our Lord Jesus, and persevere therein : as it regards repro- 
bation, they are unbelievers, and these alone. 3 Now that I am correct in saying 
its foundation is the Lord Jesus, I will give you a text or two, which will set this 
matter at rest. 'Blessed be the God and Father of our Lord Jesus Christ,' says 
St. Paul, 'who hath blessed us with all spiritual blessings in heavenly places in 
Christ : according as he hath chosen us in him, before the foundation of the 
world, that we should be holy, and without blame before him in love ; having 
predestinated us unto the adoption of children by Jesus Christ, unto himself, 
according to the good pleasure of his will, wherein he hath made us accepted in 
the Beloved ; in whom we have redemption in his blood, the forgiveness of sins, 
according to the riches of his grace.' 

Jlpollos. — Indeed this text sets forth the very plan you have just now asserted, 
as the one implied in God's predestination. 

Aquila. — That I am correct as to its objects with respect to things and per- 
sons, you will hear what the Lord Jesus himself says. 'He that believeth and is 
baptized shall be saved, but he that believeth not shall be damned ;' and again, 
'for God so loved the world that he gave his only begotten Son, that whosoever 
believeth on him might not perish, but have everlasting life ;' hence says Christ, 
'he that believeth on the Son hath everlasting life, and he that believeth not the 
Son shall not see life, but the wrath of God abideth on him.' 'And this is the 
will of him that sent me, that every one which seeth the Son, and believeth on 
him, may have everlasting life.' 

Apollos. — This is certainly the word of the Lord, but pray tell me, what was 
the cause, the great moving cause, of this act of Deity ? 

Aquila. — That is what I now approach. The impulsive or moving cause of 

1 Whitby and Fletcher. 2 Limborch. 3 Ibid. 



PREDESTINATION. 251 

this election of believers in Christ, as the foundation, was in God and him alone, 
being according to his 'good pleasure,' which will appear from several particu- 
lars. 1 The first is, that although God was not a debtor to man, he decreed salva- 
tion to him, out of his mere love and abundant goodness. Again, that he decreed 
to bestow it on sinners, who had deserved the contrary, which certainly was a 
voluntary and a gratuitous act, a deed of grace and grace alone. Hence St. Paul, 
in allusion to this very fact, in his letter to his dearly beloved Timothy, speaks of 
God thus, 'who hath saved us and called us with an holy calling, not according 
to our works, but according to his own purpose and grace, which was given us in 
Christ Jesus, before the world began ; but is now made manifest by the appearing 
of our Saviour Jesus Christ, who hath abolished death and hath brought life and 
immortality to light through the gospel.' 

Priscilla. — O the riches and the abundance of that grace. It was all of grace. 
Apollos. — Yes — 'by grace are ye saved.' 

Aquila. — But through faith also, for it is added, 'through faith, and that not of 
yourselves, it is the gift of God.' And this, my brother, is another very important 
thing to be considered in it, as a purpose of God, that he thirdly suspended it on 
faith, or rather appointed faith as the means of attaining this salvation ; it might 
have been otherwise, for by his absolute will and pleasure he might have required 
works as the condition, and men might have been left in a state still miserable 
and desperate. But it was not so : for says St. Paul, 'it is not of him that 
willeth, nor of him that runneth, but of God that showeth mercy.' Hence says 
he, 'even so then at this present time there is a remnant according to the election 
of grace.' Had it been by works, none could have been saved, but he predesti- 
nated it to be by faith, that the election or choice might display the grace or favour 
of God to undeserving man. 1 

Apollos. — Really, I am deeply impressed with this view of God's abundant 
grace, for I know that there was nothing in man to merit so much goodness and 
mercy. 

Aquila. — Again, inasmuch as God made choice of such a method of salvation,, 
as was the more suited to the low condition of the poor and humble, than those 
who are puffed up with their riches, wisdom, and learning. In this, how 
strikingly too, is manifested the divine mercy and grace. The wisdom, riches, 
and fame of the world being possessed by but few, if he had suspended this great 
salvation on like conditions, how few would have obtained it ; but Jesus says, 'I 
thank thee O Father, Lord of heaven and earth, because thou hast hid these 
things from the wise and prudent, and hast revealed them unto babes. Even so 
Father, for so it seemed good in thy sight.' And for this very same reason St. 
Paul says, 'ye see your calling brethren, how that not many wise men after the 
flesh, not many mighty, nor many noble are called, but God hath chosen the 
foolish things of this world to confound the wise,' &c. And the last thing to be 
noticed here, my friend, in regard to this economy is, that predestination, both to 
an election of life for the believer, and a reprobation or loss of life to the unbe- 
liever, being on terms so easy, so just, so full of grace and goodness, must have, 
as its ultimate end, the glory of the almighty God. 2 St. Paul says, 'For of him, 
and through him, and to him, are all things, to whom be glory forever. Amen.' 
And it is, as is said by him in another place, and already quoted, 'to the praise of 
the glory of his grace.' And that he permits the sinner to go on in his voluntary 
transgressions, yet not so as to lose sight of his own purity, the glory of his 
nature, and the holiness of his character, is evident from what he said, by Moses, 
to Pharoah : 'And in very deed for this cause have I raised thee up, for to show in 
thee my power, and that my name may be declared throughout all the earth.' 

J Whitby, Watson, Limborch, and Schmucker. 2 Ibid. 



252 THEOLOGICAL COLLOQUIES. 

This then is the explication of that definition which we have given of predestina- 
tion. Every man is allowed to explain, and as I wish you distinctly to under- 
stand what I conceive to be a scriptural predestination, I have entered thus 
largely into this subject, I mean an exposition of that meaning which I gave it. 

Jlpollos.-^-l think I now see your whole ground, my friend, and you must 
permit me, as I am accustomed to do, to offer my objections, or those of others, 
against your theory. 

•Aquila. — Of course : I surely expect this. 

Apollos.—I think I understand your definition, and also the exposition, and 
defence that you have given of it : but to that view it is objected that your pre- 
destination is one of faith, not of persons, since faith is thereby intended, or 
predestinated to be the condition of salvation. 1 

Jlquila. — But, my friend, he who has elected faith as the condition to be per- 
formed by men, if they would attain unto eternal life, has truly elected men under 
that condition, and in his decree most certainly has an immediate and direct 
respect to persons. It will therefore follow, my brother Apollos, that these two 
things, the persons and their qualifications, are never to be separated, but are to 
be constantly joined together. 2 

Apollos. — But it is said that this, which you teach as a general decree, is no 
decree, but a law ; and therefore some particular decree ought to precede it, with 
relation to saving and damning men. 

Aquila. — But I have elsewhere proved^ and now again say, that such a parti- 
cular decree is inconsistent with this general one. For he who had before 
decreed, by his absolute will and pleasure, to elect such and such men to salva- 
tion, and to appoint the res* to destruction, can never be said to decree afterward, 
in general, that men should be saved, provided they should believe in the Lord 
Jesus Christ, or be damned if they obstinately reject him in unbelief. Moreover, 
a law and this general decree are not so dissonant that they may not be taken for 
one and the same thing. For he who appoints a reward to those who obey, and 
a punishment to those who disobey his laws, may very well be said to decree the 
reward to the one, and the punishment to the other. And this ought the more 
especially to be said of God, who has decreed to have his law put in execution. 3 
Another and a very important answer may be given. With great propriety and 
reason may it be affirmed, that every one in particular who believes, was elected 
and predestinated to eternal life even before the foundation of the world : for since 
the general decree was made before the world began, and the particular applica- 
tion is made afterwards, when men believe, even particular men may be said, by 
virtue of that general decree, wherein the particular ones are included, to be 
predestinated before the world began. 4 

Apollos. — But then it would be offered as another objection, that according to 
this view, it would follow that the salvation or damnation of particular men was 
already fixed and established before the beginning of the world, which it appears 
is not consistent with every man's freedom and liberty, either of obtaining salva- 
tion by the assistance of divine grace, or of incurring the guilt of damnation, by a 
wilful disobedience. 5 

Aquila. — I am not sure that these two things are inconsistent, because the 
divine prescience not only presupposes that salvation may be obtained by faith 
and obedience, and men be damned for their impenitence and unbelief; but also, 
since salvation may be attained, it presupposes that it may be acquired by those 
moral exertions or efforts, placed within our reach, or be forever rejected by that 
same ability which God has granted. For the divine prescience not only presup- 
poses a thing future, but even the very manner also, by or in which it shall come 

1 Calvin's Inst. 2 Whitby and Limborch. 3 Ibid. 4 Limborch. 6 Calvin's Inst 



PREDESTINATION. 253 

to pass : so that, my friend, this decree is subordinate to the former general decree, 
and deduced from it, and therefore may be very consistent with it. 1 

Apollos. — I will adduce another objection, the propriety of which may be per- 
haps questioned, but as it is offered by others, I will present it. It is said that 
this doctrine of predestination, as explained by you, contains no mystery in it, 
but is clear and comprehensible, whereas St. Paul calls the predestination of 
the Scriptures an unsearchable mystery, saying, 'O the depth of the riches both of 
the wisdom and the knowledge of God ! How unsearchable are his judgments, 
and his ways are past finding out ! for who hath known the mind of the Lord, or 
who has been his counsellor ?' 2 

Aquila. — My dear friend — the apostle here treats of calling the Gentiles to 
salvation, and their being grafted into the place of the unbelieving Jews ; as also, 
that new grace, if I may so speak, to be offered to the Jews after the fulness of 
the Gentiles shall have come in, by which all Israel shall have another fair 
opportunity presented them, of attaining to salvation. This, my brother — is 
called a mystery, not with respect to the present time, wherein God has called 
the Gentiles to his communion, and by an apostle has revealed his decree of 
calling the Jews a second time ; but with respect to time past, wherein God kept 
this decree secretly lodged, if I may so speak, in his own bosom, or rather had 
revealed it to no man. Then indeed, it was truly a mystery, unknown to any ; 
and in this sense, the calling of the Gentiles, and the decree of calling again the 
Jews, and several other things in Scripture are called mysteries. 3 I will give you 
one or two texts, which will prove this, A polios, — 'And to make all men see,' 
says St. Paul, speaking of the gift of God's grace, to qualify him for preaching 
Christ to the Gentiles, 'what is the fellowship of the mystery which from the 
beginning of the world, hath been hid in God, who created all things by Jesus 
Christ, — to the intent, that now unto principalities and powers, in heavenly 
places, might be known by the church, the manifold wisdom of God, according 
to the eternal purpose which he purposed in Christ Jesus.' And the same 
apostle says to the Romans, 'I would not, brethren, that ye should be ignorant of 
this mystery, lest ye should be wise in your own conceits — that blindness in part 
is happened to Israel, until the fulness of the Gentiles be come in, and so all 
Israel shall be saved ; as it is written, there shall come out of Sion a deliverer, 
and shall turn away ungodliness from Jacob.' But he speaks of another mystery, 
'Behold, I show you a mystery; we shall not all sleep, but we shall all be 
changed, in a moment, in the twinkling of an eye, at the last trump ;' and to the 
Colossians he says, 'that their hearts might be comforted, being knit together in 
love,' 'to the acknowledgment of the mystery of God, and of the Father, and of 
Christ, in whom are hid all the treasures of wisdom and knowledge.' 

Apollos. — I am convinced you are right; several things in Scripture I see, are 
called mysteries, and I now recollect, St. Paul says to Timothy, of the whole 
system of godliness, doctrinal, experimental and practical, 'And without contro- 
versy, great is the mystery of godliness; God was manifest in the flesh, justified 
in the Spirit, seen of angels, preached unto the Gentiles, believed on in the 
world, received up into glory.' 

Aquila. — It is then a wrong inference, my friend — that is made by some, who 
think because the decree of God concerning the call of the Gentiles, was a 
mystery, before its revelation, that it still is an unsearchable mystery, even after 
that it is revealed. 4 

Apollos. — But it is said that it is a mystery even with respect to the present 
time. 

1 Limborch. 2 Calvin's Inst. 3 Limborch and Whitby. 4 Limborch. 

33 



254 THEOLOGICAL COLLOQUIES. 

Jlquila. — And if this be pretended, who will admit it, when it runs in direct 
opposition to the whole context; so that even in this case, they have no founda- 
tion to depend on. If you will refer to the chapter, you will find that in the 
commencement, there is a two- fold decree, or predestination of God, mentioned; 
one concerning salvation and damnation, and the other concerning the means of 
attaining salvation, to be communicated to, or withheld from men. I do not 
believe that predestination, in the former sense, is any mystery. The plan, 
purpose, or decree of God, is plain, it is fixed: all believers who persevere 
therein, shall be actually saved; and all unbelievers, dying such, and found to be 
such on the day of judgment, shall be damned. 1 

Jlpollos. — Is there any in the latter sense ? 

^quila. — There certainly is; and it must be owned an incomprehensible 
mystery, on account of that disproportion that there appears to be in the com- 
munication of the means of salvation to men. Every where, at all times, and 
upon all men, God does not bestow an equal share of grace. Here is a mystery, 
and who can understand or solve it? 2 

Jlpollos. — I have never before looked at this matter. God does now, in Christ 
Jesus, communicate more light and grace, than he did under the Mosaic 
economy; I see this, but I cannot account for it — and therefore it is to me a 
mystery. 

Jlquila. — And even at this present time, he does not dispense his grace equally, 
with respect to the qualifications of the persons, but sometimes bestows a greater 
share of it on those apparently the less worthy, or rather the more unworthy, 
than he does on those the more worthy, or rather less unworthy, of so great 
favour. These things are indeed adorable mysteries, unsearchable by us; and 
they are such as depend on the mere good pleasure of God, who often gives 
much, even to the faithless, and unprofitable — but requires the more, on that 
principle laid down by himself — where much is given, the more will be required; 
and as an independent sovereign, he has the right to do it. 3 

Jlpollos. — I see then the reasonableness, I think, of your definition of divine 
predestination. It is that decree of God, whereby, before all worlds, he has 
determined that they who believe in his Son Jesus Christ, shall be elected, 
adopted as sons, justified, and upon their perseverance in faith, shall be glorified. 
On the contrary, the unbeliever, obstinately so, shall be reprobated, blinded, 
hardened, and on dying in unbelief, be forever damned. This is God's general 
decree, and in it, there is no mystery ; all is plain, easy to be understood, and 
fraught with justice, goodness, and truth. 

Jlquila. — It is even so, my friend, — but while there is no mystery in this, we 
do not say there are not mysteries concerning other things ; there are many in 
the Scriptures besides those named ; yet notwithstanding this, all must, on a final 
hearing, give account of themselves, according to that which they have received, 
and be tried for all they have done, in view of all bestowed on them by that 
general decree, law, intention, purpose, or predestination of the Almighty, to 
save in heaven the believer, and damn in hell the infidel : so that none can reply 
against God, — all his ways are justice and truth. 4 

Jlpollos. — Well does the Scripture say, 'the ways of the Lord are equal.' 

Jlquila. — You must bear in mind, that this prospective purpose of the Al- 
mighty, is founded on a fixed, immutable principle of holiness, and the purity of 
his nature, and is the result of that knowledge he has of all things past, present 
and future, and the prescience of faith or unbelief in us — all of whom, his Spirit 
and truth influence, in a greater or less degree. This predestination therefore, is, 
as you will see, conditional, if I may use that expression—by which, I simply 

i .Schrnucker and Watson. 2 Limborch. 3 Whitby, Watson and Schmucker. * Ibid. 



PREDESTINATION. 255 

mean, that it is not arbitrary,, or as Calvinists generally suppose, absolute, and 
without reference to the foreknowledge of man's deeds, as a voluntary agent. 1 

Apollos. — I think I now understand you; but as this is a subject on which, 
from the days of Augustine to this day, there has been so much dispute, I shall be 
obliged to you, if you will examine those opinions at another time, that I may 
have a view of the arguments both for and against. 

Jiquila. — This I will try to do, with pleasure; in the mean time, you can 
examine the discussion of this evening, in connection with the texts quoted, for 
a proper understanding of the divine predestination. 



COLLOaUY II. 

AN EXAMINATION OF THE OPINIONS CONCERNING ABSOLUTE AND UNCONDITIONAL PREDES- 
TINATION. 

Jiquila. — A our last interview, I laid before you, my friend Apollos — what I 
believe to be the scriptural doctrine of predestination, having for its object the 
appointment of the believer and the unbeliever, to their appropriate rewards; but 
we have informed you before, that on this subject, there is a difference of 
opinion. This being the case, it is proper that we should, while we express our 
own views with frankness, examine the other side of the question, to ascertain 
whether or no, the opinion we have formed on this subject, be correct. 

Jlpollos. — This is certainly the correct course ; and it is the one I wish you to 
pursue ; for I want to understand the grounds on which the opinions of others 
rest, — whether those notions are true or fallacious. 

Aquila. — It has been maintained, that predestination is an antecedent, absolute 
and an inevitable decree of God, concerning the salvation or damnation of every 
individual man. 2 It must not however, be concealed, that there is a disagreement 
in the opinions of those who believe in absolute predestination, which difference 
may be reduced to two general heads. The one, is that of the Supralapsarians, 
and the other, that of the Sublapsarians. By the consideration and comparison 
of these two opinions, you will be able to understand the whole plan of uncon- 
ditional predestination, with the comparative merits of each system, adopted by 
divines of the Augustine school. 3 

Apollos. — Do give me the outline of these two different opinions, if you 
please. 

Aquila. — I will. You shall have that of the Supralapsarian, which is a term 
that simply means beyond the fall, or previous to the fall ; and it is the opinion 
of those who hold and maintain, that God predestinated man, considered before 
his fall, nay, even before he was created. There is an order, or method, with 
respect to priority and posteriority, as held by them, in which they conceive, that 
in the decree of predestination, God proceeded and willed one thing after another, 
or rather for the sake of another. 4 

Apollos. — How is this? 

Aquila. — Thus: — They tell us that God, first of all, decreed the end, and then 
the means conducing thereto, — that the ultimate end of God, was the manifes- 
tation of his own glory, which he decreed to demonstrate by the declaration of 
his attributes, especially these two: his mercy and justice, — his mercy, by 
electing some men to salvation; and his vindictive justice, by reprobating and 
destining others to everlasting torments. In order to effect this, God decreed that 
there should be a subject capable of misery, and accordingly decreed to create 
man, to endue him with freedom of will, and to prescribe him a law; and that 

Schmucker, Whitby and Watson. 2 Calvin's Inst. » Buck, Watson, Limborch. * Ibid. 



256 THEOLOGICAL COLLOQUIES. 

Deity might not fail of this end, he decreed to determine the free-will of man on 
one side, and to leave man to himself, so that he might he under a certain and 
fatal necessity of sinning; and as all men sinned in him, so should all he subject 
to everlasting death. Thus, man being lapsed into sin, God decreed to show his 
mercy to the elect, by appointing a mediator, and by calling them to faith and 
repentance, by infusing these graces into the hearts of the called, and preserving 
the same to their lives' end, and at last by translating them to everlasting life. 
And that he might show his vindictive justice with respect to the reprobate, God 
decreed to deny them the means of salvation; by which denial, infidelity, 
impenitence, and eternal destruction, must needs ensue. 1 

Jlpollos. — This then, is the supralapsarian notion? 

Aquila. — It is. I will now give you the view taken by sublapsarian predes- 
tinarians. 

Priscilla. — What is the meaning of sublapsarian'? 

Jlquila. — It means under or after the fall, and by it is meant, that God predes- 
tinated man, considered as lapsed or fallen, and by his fall, as guilty of eternal 
death. These proceed in the same method as the former, but suppose the first 
decree to be concerning the creation of men, and the other to relate to the 
efficacious permission of sin. 

Apollos. — Pray tell me, what is the essential difference between these two 
opinions'? 

Aquila. — There is some difference; but although there is some, in the main 
they agree; for both of them maintain, that man fell into sin and misery by the 
divine direction; both of them agree that salvation is destined only for a few, 
without the conditions of faith and obedience, and that by virtue of this predesti- 
nation, the means of salvation are either afforded, or inevitably withheld ; and, to 
crown all, both absolutely declare, that no sin, but the mere will and pleasure of 
God, is the cause of reprobation. 2 

Jlpottos. — To answer the arguments of one then, is virtually to answer the 
arguments of the other. 

Aquila. — It is ; and in undertaking to confute the notions of supralapsarians, 
we shall of course have virtually to encounter the opinions of sublapsarians ; 
and what may be said, will therefore affect both. 3 You know, that from the 
commencement of our conversations, we have resisted wholly the doctrine of 
absolute predestination, with respect both to election and reprobation; we must 
now assign, in addition to those already at sundry times named in order, 
our arguments or reasons against it. But you must remember, not against a 
predestination, purpose, intention, or decree of God, to save the believer, and 
condemn the infidel or unbeliever, but against an absolute, unconditional election 
to eternal life, as an end, and all the means of accomplishing that end ; and by 
parity of reason, the reprobation of others, without respect to their works ; and 
this is openly avowed by some, to eternal death, and of course all the means of 
effecting it. This is called an efficacious permission of sin, by which this 
distinction is effected. 4 

Apollos. — I want the arguments against absolute predestination, whether as it 
regards election or reprobation, and I also want those especially against the decree 
of reprobation ; indeed I wish you, my friend — to consider the arguments 
generally offered to vindicate and support the Augustine, or as it is now called 
the Calvinian system, whether supra or sublapsarian. 

Jlquila. — Then let us consider first, whether there is such a doctrine taught as 
the absolute and unconditional election of any set of men to life, or the absolute 

" Account by L,imborch,— which is pretty much the view of Calvin, in his Inst. 

2 Whitby and Limborch. 3 Ibid, and Fletcher. * Buck and Limborch, 



PREDESTINATION. 257 

and unconditional reprobation of men to eternal death and misery, in the Holy- 
Scriptures or not. Permit me, my friend — to say that whatever opinion, 
advanced by men, subverts the truth or rather perverts the Sacred Writings is 
manifestly false. 

Jlpollos. — Oh this is very certain! — The Bible is the arbiter to which all ought 
and must most certainly submit. 

Jlquila. — Well then, the notion concerning absolute, unconditional predestina- 
tion does so, and must certainly be incorrect. 1 A very plain syllogism will solve 
this, provided its minor proposition be evinced by the Scriptures. Thus, what- 
ever opinion perverts the Scriptures is incorrect and false; but the doctrine of 
unconditional predestination does contradict and pervert them, and is therefore 
incorrect. It will now devolve on us to shew that it is not in accordance with 
the Scriptures, but does as said contradict them. The Scripture informs us as it 
regards the salvation of man, that whosoever believeth on the Lord Jesus Christ 
shall be saved, and he that believeth not shall be damned. 'He that believeth 
and is baptized shall be saved, he that believeth not shall be damned.' This is 
the doctrine every where taught in the New Testament. 'He that believeth on the 
Son, hath everlasting life.' 'He that believeth not shall not see life, but the 
wrath of God abideth on him.' Now this declaration of the Scriptures is directly 
the reverse of an absolute predestination. Here we are informed that the 
believer or he that believes is the one destined for salvation, and that the un- 
believer is the one whom God shuts out of life. Hence the major part of the 
syllogism is true, viz : that this perversion of the Holy Scriptures cannot be con- 
sonant to truth. This is evident, because such an unconditional act of predesti- 
nation, or decree of God, is repugnant to the requisition of repentance and faith, 
as necessary to salvation. 2 

Jlpollos. — It does seem inconsistent to require repentance and faith, and to 
denounce eternal sorrow on the impenitent unbeliever, when God has determined, 
without reference to the faith or infidelity of either, the end of both. And to 
require faith as a condition of salvation, is an evident overthrow of this absolute 
decree. 

Jlquila. — God, by exacting faith and obedience as a necessary duty for attaining 
to eternal life, has made it the condition of salvation, as he has an obstinate per- 
severance, in infidelity the condition of suffering damnation. 3 It is therefore a 
contradiction to say that God decreed salvation and damnation unconditionally, 
and afterwards prescribed the conditions of both, and thus our syllogism is most 
certainly, as a whole, true. 4 This is not all, my friend, it tends to destroy religion 
itself. 

Jlpollos. — What, it tends to the destruction of religion ? How do you make 
out this ? 

Jlquila. — Yes — it most assuredly does. And this is a second argument that we 
offer against it. Whatever doctrine tends to the subversion of all religion is false ; 
but the doctrine of absolute predestination does this and therefore is false. The 
major proposition in this needs no proof, all will admit it, viz. That whatever is 
subversive of all religion is false : 5 but the minor proposition we must try to 
prove. 

Apollos. — Do proceed, my friend, with your argument. 

Jiquila. — I notice then first, that this doctrine is too apt to beget a carnal secu- 
rity, in those who believe themselves elected, and despair in others, who fancy 
themselves to be of the number of the reprobate, the two great banes, if I may so 

i Whitby, Wesley, and Fletcher. 4 Whitby and Limborch. 

2 Schmucker, Limborch, and Whitby. & Ibid. 

3 Ibid. 



258 THEOLOGICAL COLLOQUIES. 

speak, of all true religion. Many who have been awakened, and have started fair 
for eternal life, as a necessary consequence of this doctrine, have become cold, at 
least lukewarm, and by degrees have lost the love of God out of their hearts, have 
turned to the world and lost their souls. 1 They reason thus, if this decree of pre- 
destination is so immutable, that the elect cannot, by any sins that he commits, 
fall from the favour of God ; nor can the reprobate, by all his acts of piety and 
virtue, attain to salvation : it is unnecessary for me to be concerned about my 
eternal interest. Such say, if I am to be saved according to God's decree of elec- 
tion I shall be, if not I shall be lost, and there is no remedy at all. 

Jlpollos. — This is most certainly a legitimate conclusion, if the doctrine of 
unconditional decrees be admitted. 

Aquila. — But again, it of consequence diverts us from that care which ought 
to occupy our minds, to lead a holy and a devoted life, and to avoid all that is 
derogatory to the character of goodness, and opposed to the purity of the divine 
nature. For what signifies such care, if the decree be already so fixed and 
unchangeable, that if I am elected I shall certainly attain eternal salvation, though 
I neglect the practice of piety ; but if I am reprobated all my holiness or efforts 
for it, will avail me nothing. I ask, my friend, any man being judge, if such is 
not the conclusion at which many a mind will arrive, as the consequence of such 
a doctrine ? 2 

Jlpollos. — I must confess, it is not at all unreasonable to suppose this may be. 

Jlquila. — Yea — will be, and the fatal consequences of these two things is, that 
this very doctrine renders prayer insignificant and little available, toward the 
exercise of that faith and practice which lead to salvation. In vain do we 
weary God with our entreaties — if I may so speak. He has from all eternity 
made a decree, an irrevocable decree, concerning the salvation and damnation of 
every man, and the means tending thereto. What he has decreed not to give he 
will never give, though we pray and fast and agonize, until our hearts are ready 
to break with wo, all will be of no avail, his decree fixes the end, we must perish 
as the result of his purpose., and for his glory : and what he has decreed to give 
no man can disannul, it shall be given, faith or no faith, obedience or rebellion. 
It is as well to laugh as to pray and cry, for if I am to obtain it I shall certainly 
have it, if not it is no use to try, for his decree has fixed it. 3 

Jlpollos. — But those who embrace the doctrine of absolute unconditional decrees 
say that they do not hold this sentiment, much less act upon it. 

Jlquila. — I am happy to believe that there are thousands of devoted christians, 
who hold the opinions of either the supra or sublapsarian divines; yet, never act 
out those principles, but lead a godly and devoted life : but my brother, candour 
will constrain them to admit, that what is offered to take away the reproach, 
which the foregoing arguments, heap on those systems, and to destroy the force 
of our reasonings, is so far short of an answer, that it hardly deserves to be 
noticed. 4 However, when we come to consider the objections of such, you may 
present the chief at least of those, that can be possibly offered, and we will 
consider them. 

Jlpollos. — The tendency of these sentiments I confess to be looked at properly, 
do not seem to inspire holy, constant, and persevering zeal, brought into lively 
and continual exercise by prayer, faith, fear, hope and ardent love. 

Jlquila. — Another important argument against it is, that this doctrine does 
absolutely destroy the merit of our Lord Jesus Christ. For as we have clearly I 
think, set forth, when treating on Christ's offices, if the doctrine of absolute 
unconditional salvation be true, upon the supposition of such a decree, what 

1 Whitby and JUmborch. s Whitby, Wesley, and Fletcher. 

2 Limborch, Whitby, and Fletcher. 4 Ibid. 



PREDESTINATION. 259 

Christ has done, is no longer a merit of grace and of reconciliation, but of salva- 
tion. 1 He only suffered for the accomplishment of what must come to pass any- 
how, viz : the purpose of God for salvation. 

dpollos.—^ Certainly on the supposition of an absolute decree the merit mani- 
fest, or the grace, and reconciliation are of no avail, or importance, all the praise 
is due simply for the display of the divine glory in decreeing to save some few by 
Christ, and most assuredly for that glory, damn the balance. 2 

Jlquila. — Another argument I would offer, that is more immediately adapted to 
the opinions of supralapsarians, and I would urge it particularly against their 
notions. It is this, that by the doctrine of absolute decrees they invert the natu- 
ral order and course of things ; because they maintain a decree concerning the 
everlasting salvation and damnation of one, of whose creation God had as yet 
made no decree. Now this is plainly contrary to the natural order of things, to 
dispose of the eternal salvation and damnation of him who is neither actually nor 
•potentially, as the schoolmen say, in his causes: for since God is the first cause 
of all things, he of whose creation, God had as yet made no decree, could not be 
so much as potentially in his cause : and by this means not man to be created, 
would be the object of predestination, nor can such an one be said to be predesti- 
nated, but only predestinable. Indeed, even as much as this cannot be said, 
since no decree of creation being as yet made, man could not by God himself, it 
is thought by many, be considered as a Being; nor, consequently as a proper 
object, of predestination. 3 

Priscilla. — While there is an inconsistency in the doctrine of an unconditional 
election, to life, arid it certainly has a very deleterious effect on the piety of 
those who embrace it, you must acknowledge that this last argument is full of 
speculation. 

Jlquila. — I admit this, but arguments the most subtle and metaphysical, have 
been resorted to for the support of the doctrine of absolute decrees, and I confess, 
if we must go back to first causes, I cannot see how the argument just offered 
can be easily laid aside. It must, however, be remembered, I do not rest it on 
this or any one that I have offered particularly. I put the whole Calvinian plan, 
whether supra or sublapsarian to the test of God's word, and sound reason, bring 
both together, and let a conclusion be drawn, by the considerate and conscientious 
for or against my views. 

Jlpollos. — If the doctrine of unconditional election and reprobation be so directly 
opposed to the best interests of the soul, and the advancement of practical piety, 
how does it come that all the reformers embraced the Calvinian system as it is 
now called. 

Jlquila. — Luther, Melancthon, and all their immediate earliest coadjutors did 
not embrace it. 'That this statement of Luther's opinions is correct, is proved 
not only by numerous passages in his works, but also by the fact that he reviewed 
and sanctioned the twelfth article of the Augsburg confession of faith, in which 
is condemned the opinion of those who contend that men cannot fall from 
grace.' 4 That Luther, and his first adherents, did lean too much toward the 
heresy of Augustine, is evident to all acquainted with their writings. 5 This is 
attributable however, not to faith in those opinions held by him, and now com- 
monly called Calvinistic, but to the fact, that the contest of the reformation was 
with popery at that day, and there was not perhaps that attention to phraseology, 
that there would be under other circumstances. But one thing is certain, that 
neither Luther nor his immediate associates did believe in, or teach absolute 
unconditional election and reprobation, as did Calvin who afterwards rose up and 

1 Limborch. 3 Limborch. s Schmuker. 

2 Schmuker and Whitby. 4 Schmuker. 



260 THEOLOGICAL COLLOQUIES. 

his supralapsarian followers. Few indeed of the reformed church in Europe., 
and comparatively few it is believed of the congregational divines of New Eng- 
land, are willing to admit that the decrees of God are unconditional, or that there 
is an absolute predestination, without reference to the foreseen and foreknown 
conduct of the predestinated. 1 

Apollos. — It would appear then that God deals with man as a free agent : and 
indeed, that his act of predestination is founded on the foreknowledge or prescience 
of the particular actions of each solitary individual. 

Aquila. — It is evidently so. And as we have proved, and shall attempt further 
to prove, in the consideration of the various views of those who embrace the 
Augustinian opinions, they are contrary to that love, impartiality or justice, holi- 
ness and goodness, as well as the sincere declarations of the Deity in his word, the 
calls of the precious gospel of our Lord Jesus, which are ordered for all, the fact 
of Christ's 'tasting death for every man,' and that such a view will tend to 
destroy all subordination, and accountability for moral actions to any government, 
whether parental, civil, ecclesiastical, or divine, making man a mere machine, 
that does what he cannot help, and treads in a path, from which he cannot turn. 2 



COLLOaUY III. 

ABSOLUTE AND UNCONDITIONAL REPROBATION DISPROVED BY THE TESTIMONY CONTAINED IN 
THE SACRED WRITINGS, IN FAVOUR OF THE FACT, THAT CHRIST DIED FOR ALL MEN. 
ABSURDITIES WHICH MUST BE EMBRACED IF CHRIST DID NOT DIE FOR ALL. 

JLquila — At our last interview, my friend, we conversed of the opinions of 
those, who hold to absolute predestination, and considered it generally, as it 
regarded either the election or reprobation of man. We may this evening turn 
our attention to reprobation in particular, and inquire whether it is consistent 
with what is announced in the Scripture, in regard to the death of Christ, as an 
offering for all men , 

Apollos. — You conceive then, that both parties, whether supra or sublapsarians, 
alike believe in reprobation. 

Aquila. — I have said that both systems lead to this, the one positively asserts 
it, the other asserts that which is virtually the same. 

Apollos. — How is that my friend ? 

JLquila. — Thus : — Calvin and his supralapsarian followers assert, that God 
determines the end, antecedent to any thing else, respecting the future condition 
or state of men. I give you his words ; a few out of many, which are said on 
this subject. 'All men are not created for the same end; but some are fore- 
ordained to eternal life, others to eternal damnation. So according as every man 
was created for one end or the other, we say he was elected, that is, predestinated 
to life or reprobated, that is, predestinated to damnation.' 3 Here is the supralap- 
sarian notion. The sublapsarian notion may be found in the French Protestant 
confession of faith, which with the Calvinian notion and others, have already 
been quoted by us. I will repeat it. 'We believe that out of the general corrup- 
tion and condemnation in which all men are plunged, God draws those whom, 
in his eternal and unalterable counsel, he has elected by his own goodness and 
mercy, through our Lord Jesus Christ, xoithout considering their works, leaving 
the others in the same corruption and condemnation.' 4 The Dutch divines say 
the same in effect, only a little farther, concerning the reprobate 'whom God' say 

» Schmuker whose remarks on predestination are worthy a close reading, and will amply 
rep^y the candid reader. 

2 Fletcher, Whitby, and Limborch. 3 Calvin Inst. 4 French. Prot. Con. Art. 12. 






PREDESTINATION. 261 

they 'in his unchangeable good pleasure hath decreed to leave in common misery, 
and not to bestow saving faith upon them ; but leaving them in their own ways, 
at last to condemn and punish them everlastingly for their unbelief, and also for 
their other sins. This is reprobation.' 1 The assembly of Scotch and English 
divines say 'the rest of mankind God was pleased, for the glory of his sovereign 
power over his creatures, to pass by, and to ordain them to dishonour and wrath.' 2 
Here my friend is the sublapsarian notion of reprobation, and it is apparent to me 
that there is comparatively little difference. The one to say the most is a decree 
to reprobate and damn a part of mankind, to glorify God, irrespective of both his 
fall and deeds. The other or latter, is a decree that acknowledges all as fallen in 
Adam, and it ordains that God will 'pass by,' leaving them to 'dishonour and 
wrath.' Both come to this, that a part of mankind must be ' inevitably lost. If 
the reason be asked, a part will say, because God decreed it so. But another part 
will say, because God has passed them by. Now I affirm, that both notions in 
regard to reprobation are erroneous, and repugnant to reason and revelation. If 
the Bible did not contradict and disprove these opinions any other way, it does in 
this one fact, that it affirms a provision is made fof the salvation of all. 

Apollos. — I suppose the ground assumed by both parties is, that there is no such 
provision, that Christ only atoned for the elect who were predestinated to life. 

Jlquila. — We now approach the very point at issue, whether it be contended 
that the reprobate are simply passed by, or decreed to be damned, all who con- 
tend for these notions, affirm that Christ never died for them. Now we are will- 
ing that an issue shall be made on this very point, viz : that the Scriptures affirm 
that Christ did die for all, even the reprobate, and therefore, such are not repro- 
bated, because Christ did not die for them, but for some other cause, and this 
cause we have proved from the Bible, is unbelief, their own act. 
Apollos — Now then my friend for the proof. O ! this is an all important point. 
Aquila. — This, then is our argument against these notions of absolute and 
unconditional reprobation, whether as received by supra or sublapsarians, that our 
Lord Jesus Christ did, by the decree and intention of the Father, die for all and 
every man, that he might obtain grace and remission of sins for them, no man 
excepted ; therefore, God has not absolutely reprobated any man by an antece- 
dent decree from salvation. 3 This is I am sure, Apollos, proved by many plain 
texts of Scripture. We will take first, those wherein Christ is expressly said to 
die for all men. Some of which affirm the intention of the Father, that he was 
pleased to deliver up his son, to die for all men. Thus we have the Father's inten- 
tion. 'And the Lord hath laid on him the iniquity of us all, 1 and St. Paul says 
'He that spared not his own son but delivered him up for us all, how shall he 
not with him also freely give us all things V 

Apollos. — Nothing can be adduced to contradict this plain and positive declara- 
tion, of the Father's will, in giving his son to die for 'all' men. 

Aquila. — But other texts in express terms say that Christ did die for all men, 
and therefore accomplished his Father's will in this respect. Thus says St. Paul, 
'For the love of Christ constraineth us, because we thus judge, that if one died 
for all then were all dead ; and that he died for all that they which live should not 
henceforth live unto themselves, but unto him which died for them and rose 
again.' The same apostle informs Timothy that he would have prayers offered 
for all, because that it is 'acceptable to God our Saviour, who would have all men 
to be saved, for says he, there is 'one mediator between God and men, the man 
Christ Jesus, who gave himself a ransom for all.' And, says he, 'we see Jesus 
who was made a little lower than the angels, for the suffering of death, crowned 



Syn. Dort. Art. 8, et seq. 2 Assem. Con. chap, 3. 3 Whitby, Wesley, and Fletcher, 

34 



262 THEOLOGICAL COLLOQUIES. 

with glory and honour ; that he by the grace of God should taste death for every 
man.' 

Jlpollos. — But it is objected to the quotations which you have made, that the 
word all, does not denote the individuals of the genus, as if Christ died for all 
and every man ; but only the genuses of individuals, that he died for men, of 
every sort or kind. 1 

Aquila. — This is a poor subterfuge to evade the force of an argument. Some, 
when a text is proposed which contradicts their notions, will take shelter under 
any semblance of a reason in order that they may retain a preconceived opinion, 
notwithstanding its unreasonableness and direct opposition to the word of the 
Lord. 

Jlpollos. — But some say that this word all may be rendered sometimes any one, 
and think that in this way it is sometimes used in the Sacred Writings. You know 
how Beza, that zealous reformer, has pressed the use of all for 'some one, any- 
one, sort or kind.' 2 

Aquila. — I could quote several texts that have been adduced to support this 
notion, but if jsuch an exposition be allowed, it would be said that there is no sort 
of men whatever but Christ died for some of them. Pray tell me how this can 
be, unless he died for all or every man? Add to this, that amoDg all sorts of 
men some there are who are wicked and impenitent, even to their dying day ■ for 
some of them therefore, according to this exposition, Christ died, and conse- 
quently, by this exposition, some of them shall be saved, though dying in sin, 
which is absurd. And again, according to this interpretation of the word all, it 
may with greater propriety be said of all men, that Christ did not die for them, or 
rather that he died for none of them at all, because, according to this opinion, in 
all states of men there is much the greater number for whom Christ did not die ; 
and by this means all, i. e. any man must be said to be excluded from the bene- 
fits of Christ's death. And, moreover, the word all, when spoken of the most 
special species, cannot denote the genuses of individuals, only when mention is 
made of a thing of a different species. Now man is this most special species, as 
he is called, and has no other inferior to it. 3 

Jlpollos. — But you will admit that the word all is sometimes used in a restricted 
sense ? 

Aquila. — The circumstances of some passages require sometimes a restricted 
sense, I acknowledge, to be laid on the word all, but the context then evidently 
shows its application. I will give you a text or two that will convey my mean- 
ing : 'Marriage is honourable in all, and the bed undefiled,' &c. here all may be 
applied to persons in a married state, of whom St. Paul speaks, that is, all per- 
sons legitimately married, as the context shows, and the same may be said of 
similar texts. But in those which we have quoted, the death of Christ is not only 
affirmed, as purposed of the Father for the benefit of all ; but as having been 
actually brought about for all, that is every man : for the Scripture affirms, 'that 
by the grace of God he tasted death for every man.' In those texts there are no 
circumstances that appear, nor none in the context by which the same may be at 
all restricted. Let me give you one of these texts with the context. I am sure 
you will see the truth of what I say. 

Jlpollos. — Do, if you please, my friend? 

Aquila. — I will so, and will show you that the quotation can only be applied as 
I have used it. In the first Epistle to Timothy, St. Paul says to his young friend, 
'I exhort therefore that first of all, supplications, prayers, intercessions, giving of 
thanks be made for all men, for kings, and for all that are in authority, that we 
may lead a quiet and peaceable life, in all godliness and honesty.' My friend — 

1 Limborch and Whitby. s Limborch. 3 Ibid. 



PREDESTINATION. 263 

here let us stop one moment, and ask Paul, why pray for all men, every indi- 
vidual, of every station ? and the apostle answers, 'for this is good and acceptable 
in the sight of God our Saviour, who will have all men to be saved, and to come 
to the knowledge of the truth.' 

Priscilla. — O ! this is positive. God would have all men to be saved, and in 
order to it, would have all attain the knowledge of the truth. 

Aquila. — Let us read on. We next have the grounds on which all may 
be saved : 'For there is one mediator between God and man, the man Christ 
Jesus, who gave himself a ransom for all, to be testified of in due time, where- 
unto I am ordained a preacher and an apostle, (I speak the truth in Christ, and 
lie not,) a teacher of the Gentiles, in faith and verity.' Look now, my dear bro- 
ther — at every part of the context in this interesting chapter, and you will find 
how immediately the one part corresponds with the other. God wills all men to 
be saved, because Christ has actually died for all, in due time was he testified for 
this, and the apostle is ordained a preacher and teacher of the Gentiles, because 
Christ, in dying for all men, died for them, as well as for the Jews. 

Apollos. — I am sure you have given a correct exposition of this passage. 

Aquila. — Other evidences of Christ having died for all men, are found in the fact 
that the Sacred Writings affirm that he did die for all the world. St. John says, 
'God so loved the world that he gave his only begotten Son, that whosoever 
believeth in him should not perish, but have everlasting life.' Now the word 
world, in this place, certainly denotes all mankind. Another text is to the 
same effect. Thus, 'God was, in Christ, reconciling the world unto himself, not 
imputing their trespasses unto them.' And again, 'Little children these things 
write I unto you, that ye sin not: and if any man sin we have an advocate with 
the Father, Jesus Christ the righteous ; and he is the propitiation for our sins, and 
not for ours only, but for the sins of the whole world: In this very text it is posi- 
tively affirmed, that Christ has not only made a propitiation for our sins, i. e. the 
sins of those now adopted into his family, but also for the sins of the whole world ; 
or as St. John in his gospel informs us our Lord said to Nicodemus, 'God sent 
not his Son into the world to condemn the world ; but that the world through him 
might be saved.' 

Apollos.— Some have objected to those texts you have just quoted, however 
plain you and I think them to be, that by the wo'rld is often meant not all men, 
nor the whole world, but only a great part of the world, and that thus it is said in 
St. John, 'If thou do these things show thyself unto the world; 1 and the Pharisees 
said, 'Behold all the world is gone after him ;' and Augustus Caesar ordered that 
'all the world should be taxed ;' and in Revelations, Satan is spoken of as deceiv- 
ing the whole world. Therefore it is said that St. John only uses, in relating the 
address of our Lord to Nicodemus, the word world for a part of it, viz. the °elect 
to whom Christ has become a Saviour. 

Aquila.— No one can prove, even from the texts vou have quoted, that all the 
world lb not meant. Christ's kindred, who did not believe in him. wanted him to 
show himself to all men. The Pharisees spoke extravagantly in their alarm 
Augustus claimed, as emperor of Rome, the empire of the world, and actually 
decreed that the world should be taxed ; and we know that Satan has deceived 
the whole world. Now what can be made of this, or who dare brine it up to 
disprove, not what has been said in sober calmness by a good and truthful man 
onh but by the hying God, who when he could 'sware by none greater, swore 

nLfT ' ' " llVG ?T n ° pl6aSUre in thG death 0f him thatW and n 
pioof of it proclaims that he sent his Son into the world 'not to condemn but to 
save the world ' And, Apollos, I positively deny that in Scripture, by The world 
s meant the elect at all, for the plain reason that the world is often used as a^em 
to represent the wicked and sinners, who are styled the world, and m o^pos " 



264 THEOLOGICAL COLLOQUIES, 

too to the elect, who are said to be chosen out of the world. This may be easily 
proved by the words of our Lord : *I will pray the Father and he shall give you 
another comforter, that he may abide with you forever, even the Spirit of truth, 
whom the world cannot receive, because it seeth him not, neither knoweth him : 
but ye know him for he dwelleth with you and shall be in you.' Also, 'I pray 
not for the world but for them that thou hast given me, for they are thine ;' If 
ye were of the world the world would love his own : but because ye are not of 
the world, but I have chosen you out of the world, therefore the world hateth 
you.' 

Apollos. — It is obvious that the children of God are not the world, from these 
very words of Christ : but it is said by some that the world, which God is here 
said to love, is not the world of reprobates, whom he never loved, but the world 
of the elect whom he did ever love. 1 

Aquila. — By the love of God here treated of, we are not to understand the love 
of friendship or complacency, which we have already on another occasion 
explained^ and which is always joined with a determination for salvation, and 
implies a more especial and peculiar application of the benefits purchased by the 
death of Christ, and is only extended to those who believe in him : but by it we 
are to understand the love of benevolence, whereby God pities the condition of all 
men, and has toward them those feelings of kindness and mercy, which display 
themselves in his decree to give grace and salvation to all men, provided they 
believe. This love of benevolence is universal, and extends to all men ; and from 
it as the foundation, did the mission of Christ into our world proceed. Hence it 
is said, f God so loved the world that he sent his only begotten Son into the 
world.' 

Apollos. — Take then the other text quoted, f God was in Christ reconciling the 
world unto himself, not imputing their trespasses unto them.' Of this it is said 
that the world here certainly means the world of elect, and, that from the face of 
the text; for God is said to have reconciled the world to himself, and not to 
impute their sins, &c. Now it is argued my friend, that he has reconciled none 
unto himself besides the elect, and it is to them alone that he does not impute 
sin. 2 

Aquila. — I have, my brother — already shown that, to understand by the world 
the elect is directly contrary to the Sacred Writings, and of course it is needless 
to repeat the argument on this subject ; nor does the text itself admit of such a 
sense, since all are said to be reconciled to whom the word of reconciliation or 
the gospel was sent ; now this was sent, not to the elect absolutely so alone, but 
to all men, 'every creature' indifferently. We do not say these things to evade 
an answer, because we are prepared to show, that reconciliation may be consi- 
dered either as universal, in being extended to all men, or particular, as it is 
enjoyed and participated in by the elect. 3 

Jlpollos. — What is that reconciliation which is general or universal ? 

Aquila. — It is this, that God is so far appeased by the death of Christ, and that 
sacrifice which he has made for sin, as that, notwithstanding the fall and apos- 
tacy of man, and the lapsed and ruined condition of the human family in conse- 
quence of that fall, whereby the heart is at war with, and the carnal mind 
enmity toward him; yet he does not only not punish, but has laid aside his anger, 
is reconciled to us, and has entered into a covenant of grace with men, being ready 
to bestow eternal salvation on all who shall perform the conditions of the new 
covenant. 4 

Jlpollos. — By Christ's death then, the wrath of Deity is turned from us fallen 
and depraved creatures, and the propitiation of the Lamb of God has 'taken away 

I Whitby and Limborch. 2 Ibid. 3 Whitby and Fletcher. 4 Ibid. 



PREDESTINATION. 265 

the sin of the world,' all men are in a salvable state, God who benevolently loves 
them is ready to save all. 

Aquila. — It is so, and what is called a particular or special reconciliation, is the 
application of this sacrifice by faith, for the purging away actual or personal 
offences, and accepting us in a state of favour and grace though our Lord Jesus 
Christ. That the apostle did mean reconciliation in the former sense, is evident 
from what follows: 'Now then we are ambassadors for Christ, as though God did 
beseech you by us, we pray you in Christ's stead, be ye reconciled to God.' For what 
purpose could the apostle have made the earnest and solemn entreaty to be recon- 
ciled to God if the reconciliation in the text had been that state of favour, enjoyed 
only, as some think, by the elect. God was in Christ reconciling the world, all — 
all who were fallen in Adam — all whose nature was depraved, not imputing their 
trespasses to them : and he has sent forth ministers to offer the terms of recon- 
ciliation for personal offences, being reconciled on account of what Christ, our 
second Adam and federal head did, to save us from that which the first Adam had 
done and entailed on us, though we are left lapsed, fallen, depraved, and under 
the influence of a carnal mind, which is enmity to God ; yet for Christ's sake we 
are quickened, and called to seek and obtain the pardon for all personal offences, 
and find mercy and salvation through Jesus Christ : to which end a 'manifestation 
of the Spirit is given to every man to profit with all,' teaching and guiding him in 
the way, even of faith in the atonement of a crucified Redeemer. 1 

Jlpollos. — You quoted the passage from St. John's epistle, to substantiate the 
position that Christ is the 'propitiation for the sins of the whole world.' It is 
objected to the view you take of it, that it is true he is said to be the propitiation 
for the sins of the whole world, but this is simply because his death considered 
in itself, was a sufficient price for the redemption of all men. 2 

Aquila. — I do not my friend undertake to inquire what was the sufficiency of 
Christ's death, considered in itself, but of what avail it was with respect to others, 
whom God was graciously pleased to place in a better and more eligible condition, 
in consequence of the merit of this his death : otherwise what comfort would there 
be to a sinner that Christ is, as St. John tells us, an advocate with the Father 1 
What is a sinner the better, by considering that Christ's blood is a sufficient ransom 
for all men, if it were only shed for a few elect, and himself debarred of the bene- 
fit by an antecedent decree of God ? So far from this being the case, the very 
object of Christ's mission into the world, was to seek and to save that which was 
sinful, lost, and ruined. This is also another very strong evidence that Christ's 
death was for the benefit of all the human family. The very fact that he came 
into the world to save sinners, to seek the lost, which could not be done but by 
means of his death, is testimony not to be disproved, of the consolatory doctrine 
that his gospel contains, the glad tidings of great joy to all people. 'This is a 
faithful saying and worthy of all acceptation, that Christ Jesus came into the 
world to save sinners ;' says St. Paul to Timothy. Yea, my friend— Christ him- 
self says, that he 'came not to call the righteous, but sinners to repentance,' and 
that he came 'to seek and to save that which was lost.' 

Jlpollos. — Certainly the Scripture abounds with declarations of this fact; and 
all the expostulations and earnest entreaties to return to God, are founded on this 
truth: that Christ came to save sinners, and that he died to save them. 

Aquila. — This is not all; but that he died to save even those who ultimately 
perish. 

Apollos. — Can this be proved from the Bible ? 

Aquila. — It certainly can; and this is strong testimony in favour of our 
position. The text to which I refer, says that Christ died, not as some declare, 

1 Wesley and Fletcher. 2 g cott an( j Henry. 



266 THEOLOGICAL COLLOQUIES. 

for the elect only, but for the reprobate too, even those that perish. Thus St. 
Paul says, 'destroy not him with thy meat for whom Christ died; 1 and in the 
parallel passage, 'through thy knowledge shall the weak brother perish, for 
whom Christ died.' Now all admit, that he died for those that are saved: but if, 
as we prove, he died not for them only, but also for those that actually perish, 
will it not follow, that he died for all % Here then, is positive proof, if the Bible 
be true, the opinions of others notwithstanding, that Christ did actually die for 
those that perish, and as above, of consequence for all men. 
Apollos. — This would really seem a fair conclusion. 

Aquila. — But in Hebrews it is positively also said, by the same apostle, 'Of 
how much sorer punishment, suppose ye, shall he be thought worthy, who hath 
trodden under foot the Son of God, and hath counted the blood of the covenant, 
wherewith he was sanctified, an unholy thing ; and hath done despite unto the 
Spirit of grace?' How could he be sanctified- how could he trample this blood 
of the covenant under foot, if Christ never died for him ? But St. Peter says, 
'there shall be false teachers among you, who privily shall bring in damnable 
heresies — even denying the Lord that bought them.' How could this be done, if 
Christ had never died for, and never bought them ? 

Apollos. — Oh, my brother — many forget, or never knew, that there are such 
texts in the Scriptures; but others do know, and they offer their objections and 
expositions against the same — and in this way, prevent the effect they would 
otherwise have. 

Aquila. — But what reasonable objection could be offered, against a position 
affirmed in language so positive, that none can misunderstand its meaning? — thy 
brother, thy weak brother perish, for whom Christ died. 

Apollos. — It is objected to the two first texts which you have quoted, that St. 
Paul here treats not of the truly faithful, but of those who seemed to be such, 
and for whom Christ, in a charitable sense, may be reckoned to die. 1 

Aquila.— 1 know that this is the very kind and charitable exposition that is 
given, by several learned divines on these texts; and truly, my friend I am sur- 
prised, when I peruse them, to mark the inconsistency that is manifest in the 
same. 2 This is most certainly, my friend — contrary to the scope of both the 
chapters in which these texts are found. The apostle seemed disposed to set 
forth, and expose the heinousness of that sin committed by those men, who, 
regardless of their own duty toward brethren— and especially those of a tender 
and weak condition, in the church of our Lord Jesus Christ, by an unseasonable 
eating of indifferent things, gave offence to, and injured them; and he adds this 
reason, why they should be more careful, namely, 'because they would destroy;' 
which, as Henry, a Calvinistic divine says, means 'utter destruction,', 'him for 
whom Christ died.' This reason, you know, my brother — would have been of no 
force at all, if Christ had not really, but only in a charitable sense, died for them. 
Apollos. — It would really seem so ; but then it is objected again, that here it is 
not said what should happen, but only what influence the offence given, would 
have upon the weak brother, in order to his destruction, since he who gives the 
offence does as much as in him lies, lead his weak brother into destruction, into 

J Scott. 

2 The reader will be forcibly struck with this, if he will peruse the elaborate exposition of 
Doctor Scott on these texts ; who argues, that in charity, it may be reckoned, Christ died for 
them, fee. and Henry, after affirming that the original denotes utter destruction, and saying 
that <the beginning of sin, is as the letting forth of water ; we are not sure that it will stop any 
where on this side eternal destruction,' tries to get over the force of the passage, in what will 
be acknowledged by all, I think, a very lame way. 






PREDESTINATION. 267 

which he would certainly fall, did not God restrain him by his all powerful 
grace. 1 

Aquila. — I do not say that the destruction of a weak brother, will always 
follow, whether he did or did not take the offence ; but it is so evident, that none 
can deny it, that St. Paul tells us here, not only of the natural tendency of such 
an offence, but also what it may most positively effect, viz: that our weak 
brother might thereby fall into sin, and consequently, according to Henry, utterly 
perish, be damned in hell forever, notwithstanding Christ died for him. Deny 
this, and you will destroy the whole strength of the apostle's reasoning. Indeed, 
Doctor Scott, in trying to evade the force of these texts, remarks, 'Had the 
apostles written in that exact, systematical style, which some affect and require, 
they would scrupulously have avoided such language.' 2 Surely this learned 
expositor did forget, my dear brother — that the words of the apostle are those of 
inspiration, the language of the Holy Ghost. 

Apollos. — It should really be remembered, that this is the language of inspi- 
ration; but take the third text you quoted, 'Of how much sorer punishment, 
suppose ye, shall he be thought worthy, who hath trodden under foot the Son of 
God, and hath counted the blood of the covenant, wherewith he was sanctified, 
an unholy thing, and hath done despite unto the Spirit of grace.' Against this, 
my friend Aquila — it is urged, that the apostle does not treat therein of the truly 
faithful, but only of those who made an outward profession of religion • and that 
the sanctification here spoken of, was the setting apart of Christ, by his own 
blood, for the office of a priest. 3 

Aquila. — But look at this, they are not said to be sanctified by an external pro- 
fession but the blood of the new covenant, or of Jesus Christ, which is impossi- 
ble, if it were not shed for them. Never my brother was there a more fanciful 
and far fetched exposition than that to which you allude, this will be apparent by 
asking and answering two plain questions which arise from the text. 1. Who is 
here threatened and represented as worthy of a much sorer punishment than he 
who despised Moses' law, and died without mercy under two or three witnesses ? 
Does not the apostle mean the punishment of hell ? but to waive this, take the 
character. The apostle tells us that it is he who has 'done despite to the Spirit of 
grace' has resisted the Holy Ghost. Next he 'was sanctified,' not only set apart, 
but cleansed, saved from sin, its guilt, power, reign, pollution, but now he counts 
the blood of the covenant an unholy thing, wherewith he was sanctified, and in 
proof of his apostacy, actual from God, he has trodden under foot the Son of 
God, a most striking remark, declarative of the fact that he has now become a 
scorner. I ask you my friend, and any other candid man, if he that is repre- 
sented here as treading under foot the Son of God, is not the same that accounts 
'the blood of the covenant wherewith he was sanctified an unholy thing,' and 
further, is he not the same that has 'done despite to the Spirit of grace?' 

Apollos. — I must answer it is actually so. Honesty forbids my answering 
otherwise. 

Aquila. — And could St. Paul ask of how much sorer punishment was he 
worthy who had accounted the blood wherewith 'Christ was sanctified V. 

Priscilla. — It would really seem that a child could not be mistaken in the 
exposition of this text. 

1 Scott and Henry. The words of the latter are remarkable, — he says, 'If we understand 
the words of the particular determination of the efficacy of his death, to the elect, then, though 
none that were given to Christ, shall perish, yet thou mayest as much as in thy power, destroy 
such. No thanks to thee, if they be not, — by doing that which hath a tendency to it, thou dost 
manifest a great opposition to Christ ; nay, and thou mayest utterly destroy some, whose pro- 
fession may be so justifiable, that thou art bound to believe in a judgment of charity, that Christ 
died for them.' How this can be, I would like to know. The remarks of Doctor Scott, are to 
the same effect. 2 Scott's Com. Rom. 14, 15. 3 Scott. 



268 THEOLOGICAL COLLOQUIES. 

Apollos. — The whole alludes certainly to the man who had tasted of the grace 
and favour of God through our Lord Jesus Christ. 

Jlquila. — Now then 2. Notice his punishment of how 'much sorer punish- 
ment.' Death was the utmost extent of that punishment, set forth in the law of 
Moses. Any punishment that should surpass or exceed it, must be that of the 
sinner, in another state of being, and in the reasoning of the apostle we have this 
clearly set forth, that as death, temporal under the law was justly merited by 
those described as violating it, so death eternal a much sorer punishment, was the 
merited wo, of that man who thus wickedly apostatized from God, or as St. 
Peter says, denied 'the Lord that bought him.' 

Apollos. — I must admit this text can only be fairly construed thus. But the 
one apart of which you have just quoted, I mean the words of Peter. 'But there 
were false prophets also among the people even as there shall be false teachers 
among you, who privily shall bring in damnable heresies, even denying the Lord 
that bought them.' Now it is said that St. Peter does not here treat of redemp- 
tion by the blood of Christ, as a word is used, that implies a buying or delive- 
rance from the sins of the Gentiles, by embracing Christ's doctrine, and not the 
one that is generally used for redemption by Christ's blood. And it is also said 
that he does not here speak of denying Christ, but God the Father, as that word 
commonly used in the original for Lord, is not in the text, but a different one. 
Indeed, even admit what it is here said to mean, the denying the Lord Jesus, it is 
thought that it only has allusion to mere professors, and that it is not 'requisite to 
suppose the apostle meant that Christ died for them in intention or fact, but they 
barely claimed him as their Redeemer. 1 

Jlquila. — This is nearly if not wholly as inconsistent an exposition as some 
others we have noticed. It is wrong my friend, for a man to fix his creed and 
then make the Bible bend to it. We ought, as has been often said, take the plain 
common sense, meaning of God's word. When this is done 'he that runs may 
read, and a wayfaring man though a fool cannot mistake.' Take then the text. 
1. The knowledge of Christ always includes the knowledge, not only of his doc- 
trine or truth, and laws, but of his death, experimentally, as a propitiation for sin. 
His doctrine and laws do not alone or together deliver us from sin, it is the death 
of Christ, the atonement he has made by it applied to our souls-that emancipates 
us from its thraldom, these are united. 2. Besides they who are freed from the 
sins of the Gentiles, and have really avoided the pollutions of the world by the 
knowledge they have of the doctrine of Christ, are also redeemed by the death of 
Christ, since no other cause could have procured their deliverance, and that the 
original word of which you speak is used to denote redemption by the death of 
Christ, as well as the other word I do most positively aver. Take the words of 
St. Paul, in the Epistle to the Corinthians, 'Ye are not your own, ye are bought 
with a price,' here a termination of the very same verb is used, and means the 
same thing 'bought,' by the precious blood of Jesus, as 'of a lamb slain from the 
foundation of the world.' The same apostle uses the same verb in another place 
in the same epistle, 'ye are bought with a price.' And in Revelations the same 
verb is also used to set forth redemption by price. Thus. 'And they sung a new 
song, saying thou art worthy to take the book, and to open the seals thereof, for 
thou was slain and hast redeemed us to God by thy blood out of every kindred and 
tongue, and people and nation.' And that the word here used for Lord is applied 
to Christ, we have shown in our exposition of the names of the Deity. I will 
just quote a text where it is used to prove it. St. Jude says 'certain men have 

1 Dr. Scott, who again says, <it was not the manner of the sacred writers to express themselves, 
with that systematic exactness which many now affect.' But surely the Holy Ghost that speaks, 
and especially that here makes the apostle prophecy, must be exact and speak the truth. 



PREDESTINATION. 269 

crept in, &c. denying the only Lord God and our Lord Jesus Christ. Indeed, 
that keen critic, Dr. Scott himself, has more than once not only admitted but 
proved it. But why make an effort to distinguish between denying God the 
Father, and the denying our Lord Jesus Christ, for if God the Father be denied, 
with much greater reason may it be said that his ambassador the Lord Jesus is 
denied, since one is included in the other. 

Apollos.— It. is most certainly so. But how about its appertaining to them only 
as professors for whom Christ did not die, in intention. 

Jiquila. — Do, my friend — turn to the text itself; consider it as it is, a prophecy 
concerning the introduction of heresies by false teachers. Take it in all its parts, 
and you will at once, I think, understand its meaning. 1. The apostle sets forth 
the fact that there were in old time, false prophets, notwithstanding those that 
were true, 'spake as they were moved by the Holy Ghost.' 2. He announces, 
that what has been, may be again ; 'for there shall be,' says he, 'false teachers 
among you.' 3. What shall they do? they 'shall bring in damnable heresies,' 
heresies which lead to hell. 4. In what manner shall they do if? 'privily,' in an 
underhanded, artful, cunning, insinuating manner they shall enter, and deny the 
Lord that bought them. In this, consisted their heresies ; they at least led to the 
denial of Christ, perhaps in one or more of his offices, — it may be, his unorigi- 
nated divinity and Godhead. 5. Notice their punishment; they bring it — it is 
their own act; they are the cause of their own woe. What is it? 'swift des- 
truction,' sudden, unexpected; it is destruction in hell, for their heresies, says the 
apostle, are 'damnable.' What say you ? those bought by Christ, 'destroyed,' 
suddenly and unexpectedly — and they too, teachers of his truth? 

Apollos. — This does appear a fair conclusion, from the premises laid down by 
the apostle. 

Jiquila. — My brother — no conclusion at all ; it is a positive assertion — a 
prophecy that will be fulfilled. They are bought by the Lord, but they deny 
him, and in their apostacy privily introduce heresies, becoming false teachers, as 
some of old ; and while their heresies, damnable, which lead to eternal sorrow, 
soul-destroying in themselves, ruin the souls of others, these false teachers for 
whom Christ died, are, as a punishment, suddenly damned. May the great God 
grant to save us, my dear friend — from such a crime, and such an end ! Amen. 

Apollos. — O ! my brother — how honest, how diligent we should be, in seeking 
to know the right way. I assure you, this is a most alarming subject; I pray my 
heavenly Father to impress it on my mind. O, may I never! no, never! forget 
my constant danger, and may a deep sense of it, stimulate me to prayer and 
watchfulness. You have certainly given an exposition of these texts, that is 
perfectly satisfactory to my mind. 

Aquila. — Before we close this evening's conversation, I would notice the 
absurdities which would follow an opinion the reverse of that which we have 
set forth respecting the extent of the atonement. We have said, that by the 
intention and decree of God, Christ died for all men — by which I mean, every 
man. Well, suppose this position denied? 

Apollos. — But it is denied, and by a great many. 

Jiquila. — I admit this ; but look at the train of absurdities that must follow its 
denial. 

Apollos. — What are these, my friend ? 

Jiquila. — We say, that all to whom Christ is preached, are bound to believe in 
him, which they cannot do, unless they look upon him as their Saviour, who 
really died for them. From hence it follows, that he died for all men ; otherwise, 
all those for whom he did not die, would be obliged to believe a lie; and by this 
means, a falsity might become an object of divine faith, which is absurd. 1 

1 Limborch, Whitby and Wesley. 



270 THEOLOGICAL COLLOQUIES. 

Apollos. — How is that, my friend ? 

Aquila. — Can a falsehood be an object of divine faith, ray brother 1 

Apollos. — Certainly it cannot; why do you ask this? 

Aquila. — Well, if it cannot, how can the gospel minister call on all to whom' 
he preaches, to believe on the Lord Jesus, that is, receive him as a Saviour, who 
died for them ? 

Apollos. — I confess, this does appear absurd. 

Aquila. — And here is another absurdity: If Christ did not die for all, then no 
man, when Christ is preached to him, can be sure that he is bound to believe in 
Christ, for he does not know whether he died for him or not. He may say, I do 
not know whether I have any interest in this matter or not. 

Priscilla. — Indeed, many do say so now ; and a great many go no farther than 
to hope they have an interest in his death. 

Aquila. — Yea, I will go further, and say, that if Christ did not die for all, no 
man can or will be condemned for infidelity ; for if such do believe he died for 
them, when he did not, they believe a falsehood; and according to the Calvinistic 
notion, if Christ died for them, they must be saved. Now, the Scripture saith, 
'he that believeth not, shall be damned.' It attributes condemnation to the 
infidelity of man : 'he that believeth on him, is not condemned ; he that believeth 
not, is condemned already, because he hath not believed in the name of the only 
begotten Son of God ; and this is the condemnation : that light is come into the 
world, and men loved darkness rather than light, because their deeds were evil ;,' 
and, 'he that believeth not, shall not see,' that is, experience, enjoy, 'life.' If 
Clirist did not die for all, this could not be ; and the proclamation of such an 
opinion would be absurd. In addition to this, it would be absurd in the extreme, 
if Christ did not die for all, for him to command that baptism should be adminis- 
tered to all who make an outward profession of religion ; and also, that God the 
Father should command it; yea, that all nations should be baptized in his name. 
What is baptism, but the seal of that gracious covenant made through Christ, 
which on God's part, contains the promise of pardon of sins, and the offer of 
sufficient grace to obey the divine commands; on man's part, an engagement to 
perform the duties enjoined of the Almighty? but all is absurd, if Christ did not 
die for all. For if he died for none but the elect, and made a covenant only for 
them, then this baptismal seal will be uncertain ; and with respect to the greatest 
part of mankind, most obviously false. Thus, in baptism, administered in the 
name of Father, Son, and Holy Ghost, God is called upon to be a witness to a 
falsehood, which I trust, no brother will allow ; certainly it would be blasphe- 
mous to admit this. These, taken all together, my young friend — are absurdities 
under which, I think, the absolute predestinarian opinion labours, and for which, 
I am sure, there can be no reply that is important, because there can be none 
that is true. 

Apollos. — Well, my friend — I am convinced more and more, that the plain, 
Scriptural course, is the best ; all were lost — Christ died to save all, and God is 
ready and willing to save all, even the vilest, if they will return, repent, believe. 
The gospel, to effect this, is sent to all, and all may come; some will not come, 
and are therefore lost and damned. 

Priscilla. — That is the plain old way, 'ye will not come to me,' says Christ, 
'that ye might have life.' 

Aquila. — May the Lord grant us eternal life. Amen. 






PREDESTINATION. 271 



COLLOQUY IV. 

THE ARGUMENTS AGAINST THE UNIVERSALITY OF THE ATONEMENT, AND AN EXTENSION OF 
THE BENEFITS OF CHRIST'S DEATH TO ALL MEN, CONSIDERED. 

Apollos. — During our discussions on the subject of divine predestination, 
among other arguments against its being absolute and unconditional, offered by 
you, my friend Aquila — and an argument too, that is certainly founded in reve- 
lation, was the universality of the atonement. This, we dwelt upon at our last 
meeting. I then deliberately came to the conclusion,, that the Scriptures aver, 
that Christ died for all; I am of this opinion still; but a great many objections to 
it, I find on examination, are offered by those of a contrary opinion. You know, 
I not only want to be fully persuaded in my own mind, and settled in my own 
opinions, but I want to be able to corltider and answer the arguments and objec- 
tions of others. I have then, a list of objections to this position, that Christ died 
for all, taken from the avowed opinions of others 5 and I want you to consider, 
and answer them, 

Aquila. — I am certainly, my friend — ready to consider them ; and, as far as I 
am able, I will answer. One thing however, is certain : no argument or objec- 
tion, can disprove or set aside, a plain and positive declaration in God's word. 
'Let God be true,' though it should turn out that 'every man' is 'a liar.' The 
Scriptures affirm, that he 'tasted death for every man,' that 'he gave himself a 
ransom for all,' that he 'died for all,' and that he 'came into the world, not to 
condemn the world, but that the world through him might be saved.' 

Jlpollos. — All this I admit, and receive too, but others do not. They object 
many things to it; and while I do not admit the truth of these objections, and 
indeed believe them fallacious and contradictory, still I want them considered, 
that I may see and understand the arguments for and against the doctrine, that 
the benefits of Christ's death are general, and were designed to be for the happi- 
ness and salvation of all who will receive them by faith — the condition set forth 
in the Sacred Writings. 

Aquila. — This, then, my brother — I am ready to undertake ; and as it is done 
for our mutual improvement, and a proper understanding of the views of our 
brethren who differ from us, and with a desire to know the true and right way to 
eternal life, there can certainly be in the investigation, no want of charity. Let 
all be proposed and examined with frankness, with candour, and with a sincere 
desire to understand the meaning of others, as well as the true intent and 
meaning of the sacred volume. 

Apollos. — I am sure this is all I want. I find the reasoning of those who hold 
the doctrine of absolute and unconditional predestination, is brought to bear on 
two points: the first is that class of arguments by which they undertake to 
prove, that Christ only died for those who were absolutely elected; and secondly, 
those arguments by which they would prove that Christ did not die for all men. 1 
To establish either, is, with those who offer the arguments, a very material 
point; hence a variety of expositions are given, which are directly contrary to 
the position assumed ; and I think, my friend — substantiated fully by you. 

Aquila. — Well, Apollos — let us consider, first, the arguments adduced to 
prove, that Christ only died for those who were absolutely and unconditionally 
elected. 

Apollos. — The first argument I want considered, is this: It is said that the 
phrase dying for any man, denotes the dying in his stead or place, so that the 
other should be freed from death: from whence they argue, it will follow that all 

1 Whitby, Wesley and Fletcher. 



272 THEOLOGICAL COLLOQUIES. 

for whom Christ died, are freed from death; which cannot be said of the wicked, 
and those who are finally impenitent, since they shall be damned, — therefore, say 
they, Christ did not die for all men. 1 

Jlquila. — Bat, my friend — to die for any one, does not always and necessarily 
mean the dying in the place or stead of another; so that he for whom we die, 
should actually be delivered from death; but to die for the sake or benefit of 
another, though an actual deliverance from death, as to him for whom we die, 
should not follow; and thus the good shepherd is said to lay down his life for the 
sheep: 'I am the good shepherd,' said our Lord, 'the good shepherd giveth his 
life for the sheep ;' when it may happen after he has done this, or is torn to 
pieces by the wolves, that the sheep also may be torn in pieces. Now Christ 
therefore died for, or in the stead of all men; not that they might actually or 
absolutely, unconditionally and necessarily attain to salvaiion, but that on God 
and Christ's part, a way to salvation might<ISe opened to men, through the death 
of Christ, as of a sacrifice slain for sins, that the new covenant might be ratified, 
and that the sins of all, who actually perform the terms of the covenant, might 
be blotted out. And in this sense, he died even for the wicked, and those who 
are finally impenitent — since, by virtue of his death, they have been not only 
placed in a state of initial salvation, and blessed with a probation for eternal life, 
but also with a measure of divine grace, by the holy and blessed assistance of 
which, they may be able heartily and genuinely, to repent of their sins, believe 
on the Lord Jesus, and by this means attain to eternal life. 2 

JLpollos. — Why then, it is said, are they lost? 

Jlquila. — Because they refuse to improve that grace, they are deservedly 
deprived of the fruits of Christ's death, and incur a sore and most intolerable 
destruction. All men, my dear friend — are benefitted so far by Christ's death, as 
to have at least 'one talent;' some have three, some five. Thus all receive an 
advantage in the sacrifice he has made. Some refuse to improve the talent, or 
talents, and go and bury the same, — this is their own act ; this, as voluntary 
agents, they are permitted to do, and thus, 'in the error of their way,' 'they 
choose death.' 3 

Jlpollos. — This is certainly accounting for the destruction of man, on a prin- 
ciple which, while it clears and defends the divine justice, holiness, goodness 
and benevolence, and justifies his ways with men, also accounts for man's eternal 
misery, in a way which is in perfect accordance with every principle of sound 
reason, and all the testimony which I can gather from the Sacred Writings. But 
it is said, there are many passages in the Scriptures, which proclaim the fact that 
Christ did only die for his sheep, the elect; and those texts are adduced to show, 
that all men are not interested therein. 4 Shall I quote a few of them, my friend? 

Jlquila. — Certainly ; for there are none by which such an opinion can be 
substantiated. 

Jlpollos.— It is said that Christ himself declares, 'I lay down my life for the 
sheep ;' and again, 'that also he should gather together into one, the children of 
God that were scattered abroad.' It is asked if St. Paul does not say to the 
ministers in the Acts of the Apostles, 'feed the church of God, which he hath 
purchased with his own blood ;' and 'husbands,' says he in Ephesians, 'love your 
wives, even as Christ also loved the church, and gave himself for it;' and it is 
added, that he was even prophesied of as coming to save his people, thus, 'thou 
shalt cail his name Jesus, for he shall save his people from their sins.' Now, it 
is argued, these are not all men, but the elect, for whom he did this. 5 

Jlquila. — In all these places, there is one word wanting, my dear brother — to 
make out the case. 

1 Limborch. 3 Fletcher. & Calvin and Scott. 

2 Ibid. Watson and Whitby. 4 Calvin's Inst. 



PREDESTINATION. 273 

Jlpollos.— What is that? 

JLquila. — It is the exclusive particle only. If this word were there then I 
would give it up. If the texts read 'I lay down my life for the sheep' only, that 
'he came to gather the children of God' only, that he gave his life for 'his church' 
only, and came 'to save his people 1 only, and by the by 'his people,' here mean 
the Jews, and we know he came to save the Gentiles too. Are we to infer my 
friend — because Christ died for 'his sheep,' that he died for none others, and that 
because he came to save 'his people,' true believers, he came to save none others ? 
Why my dear brother, the Bible says that 'he is the Saviour of all men, espe- 
cially of them that believe.' Take the case of St. Paul as stated by himself: 'I 
am crucified with Christ : nevertheless I live ; yet not I, but Christ liveth in me : 
and the life which I now live in the flesh, I live by the faith of the Son of God, 
who loved me, and gave himself for wie.' Suppose one should say that St. Paul 
meant that Christ died only for him, because he loved him, and gave himself for 
him. Look at the fallacy of the reasoning, Christ died for Paul, and therefore, 
for Paul alone. O no ! says a brother, he died for the elect too. Well apply it 
that way Christ died for the elect, and therefore, for the elect alone. Will this do? 

Jlpollos. — I perceive that this mode of reasoning is not correct. 

Priscilla. — O speak it right out, 'he is the Saviour of all men, especially of 
them that believe.' He has saved them all, all enjoyed the benefits of initial sal- 
vation, all are put on a probation for heaven, all are saved this moment from 
dropping into hell, by the blood of Christ that says 'let them alone this year also,' 
and all may be saved from earth and hell in heaven, that will believe on Jesus 
Christ. Thus he is the saviour of all : but some will not believe, others will, 
and he becomes to them a special Saviour, from actual guilt and personal offence 
in everlasting life. 

Jlpollos. — Indeed I believe you are right in this. The Bible certainly does say 
'he died for all.' 

Jlquila. — Besides, Apollos, the children of God, the sheep as they are called, 
do not denote those that are absolutely elected, as we have elsewhere proved, for 
they, as we have shown, if elected unconditionally by God's eternal decree, stand in 
need of no reconciliation, being always in the divine favour, and always in a state 
of grace and salvation, even 'from all eternity.' 1 But again, Christ did not die 
for his sheep, considered as such, i. e. for them who are already converted and 
saved, but for them considered as yet sinners, yet wicked, and in a state of aliena-. 
tion from God. This may be seen from sundry texts already quoted, 'God so loved 
the world that he gave his only begotten son, that whosoever believeth in him 
should not perish, but have everlasting life.' 'For when we were yet without 
strength, in due time Christ died for the ungodly:' and says St. John 'herein is 
love, not that we loved him, but that he loved us, and sent his son to be the pro- 
pitiation for our sins.' You will see from these and other texts that Christ did 
not die for his sheep considered then, as such but for a world of sinners including 
all that ever believe on him. We may also add, that none of the places to which 
those, whose objections you advance, treat of procuring remission of sins by the 
death of Christ, the point at issue, but of the actual application of the remission 
itself. The former we say is common as a benefit to be enjoyed by all men who 
will seek it, the latter is peculiar to the believer only, who is born of God, born 
from above, and adopted into the divine favour. 2 

Apollos. — But it is objected by those who contend for an unconditional election 
that, there are sundry texts which are used, where the saints are designated, not 
by the word all, but by the term 'many.' 3 Thus saith our Lord, 'even as the Son 
of man came not to be ministered unto, but to minister and to give his life a ran- 

1 Calvin, Sott, and Henry. 2 Wesley, Watson, and Limborch. 3 Calvin Inst. 



&74 THEOLOGICAL COLLOQUIES. 

sora for many.' And 'this is my blood of the New Testament which is shed for 
many for the remission of sins.' St. Paul also says 'Christ was once offered to 
bear the sins of many.' This many is not all,, is it ? 

Jlquila. — Really my friend your question would almost excite a smile. This 
objection looks a little odd in those who maintain the lapsed and fallen state of all 
men. Take the remark of St. Paul in Romans where the word many occurs, and 
answer me does it mean all. You shall have the whole of it. 'For if through 
the offence of one many be dead, much more the grace of God and the gift by 
grace, which is by one man, Jesus Christ hath abounded unto many.'' 'For as by 
one man's disobedience many were made sinners, so by the obedience of one shall 
many be made righteous.' Here the advocates for the fall of man, as I am also 
myself, say that we have the apostle's testimony that all fell in Adam, and were 
thereby made sinners. 1 Your objection comes with an ill grace from those who 
teach that the fifth chapter of the Romans sets forth the fall of man in Adam. 
'Many does not mean all,' here, is it possible ? and yet all are fallen. Let us apply 
such an exposition of the word, and see what you will think of it my friend. On 
whom did condemnation come in consequence of Adam's sin ? 

Jlpollos. — On all men. 

Jlquila. — Granted, but St. Paul says on many, 'for as by the offence many were 
made sinners.' How many St. Paul ? all, for in Adam all die. In the case 
before us can any reason be assigned why the same exposition should not be 
given. Can we suppose that Adam's transgression was more powerful to con- 
demn and ruin, than the death of Christ is to justify and save? 

Jlpollos. — I hope not. 'For as sin hath abounded grace did much more 
abound,' 'as in Adam all die, even so in Christ Jesus shall all be made alive.' 

Jlquila. — And to prove that this is correct, we add, that as the Scripture says in 
some places that Christ died for all, and in others many, the very thing itself will 
require that the word many shall be enlarged by all, and not that all shall be 
restricted by many. It may be correct to say Christ died for many when he died 
for all, but it is not correct to say he died for all when he only died for many, that 
is apart, and this part, though called believers, are the predestinated elect 'accord- 
ing to God's foreknowledge.' 2 Suppose, my friend, we take these verses after this 
mode of exposition, and ask when St. Paul says 'through the offence of one many be 
dead.' Who are dead ? The answer is judgment came upon all men to condem- 
nation. But the gift of grace 'hath abounded to many.' Who are they 7 What 
is the answer ? If you do not answer as broadly in the one instance as the other, 
pray tell me how can the grace 'much more abound,' i. e. go far beyond the 
extent of Adamic transgression, and indeed be manifest in remitting on easy terms 
the guilt of personal offences. Who is there so inconsistent as to say that the 
many here, for whom the offering is made means only a part, viz : those who 
have been elected by an eternal decree ? 

Jlpollos. — O I cannot admit this. The plain argument of St. Paul is, that all 
die in Adam, spiritually and temporally, and all are made alive spiritually, being 
quickened by the second Adam who is the light of the world, and ultimately all 
shall be raised from the grave and be brought into life, they that have done good 
shall arise to life eternal, and they that have done evil to everlasting condem- 
nation. 

Aquila. — The apostle positively affirms this. 'The offence of one' was to 
condemnation, but 'the righteousness of one' 'came upon all men to justification 

1 Dr. Scott and Henry. 

2 Dr. Scott, to whose wire drawn exposition of this chapter, the reader is referred. 
I confess I was surprised when I came to his remarks in that comment. 'Through that one 
man's single offence the many or multitude of mankind are dead.' In another part he says, 
all, every one : but again, 'Through that one man Jesus Christ, the second Adam, the Lord of 
heaven, much more abounds to the many, even to all the multitude of believers.' 



PREDESTINATION. 275 

of life.' Look at this Apollos. All men are here benefitted by his death, and 
that benefit is justification 'unto life,' not life eternal, for they are not actually 
saved in heaven, but from the guilt and condemnation consequent on the fall, are 
accepted in Christ, quickened by divine grace, and may go on and be saved in 
eternal life. 1 

Jlpollos. — This is certainly a fair exposition of the passage, but it is argued that 
the benefits of his death are not extended to all, and he did not die for them all, 
for it is written 'who is he that condemns us ? It is Christ that died for us.' 
They for whom he died cannot fall into condemnation, but the world does fall into 
condemnation, and therefore, he did not die for them. 

Aquila. — But indeed, my brother, that is a poor way of reasoning. Let me 
quote the text for you. 'Who is he that condemneth 1 It is Christ that died, yeaf 
rather that is risen again, who is even at the right hand of God, who also maketh 
intercession for us.' This text actually treats of those who are really faithful, not 
of the possibility of their becoming unfaithful. They were at that time suffering 
grievous persecutions, for Christ's sake, as is evident from the general tenor of 
the whole chapter. The apostle to cheer them under their afflictions, informs 
them that no creature, however spiteful and disposed to torment and afflict them, 
could cast them, force, constrain them, into condemnation ; because Christ had 
died for them, and they having been most freely reconciled, by his death, the 
merit of which was now already applied to them, he would take care of them his 
faithful, suffering, and greatly tempted and persecuted followers, notwithstanding 
the rage of their enemies, and God would at last give them eternal salvation. 
Who will say that from all this it follows, that they for whom grace is purchased 
by Christ, by the help of which they may believe, and by believing may obtain a 
closer application, of the divine grace and remission of their sins, may not by 
their departure from the path of duty, 'make shipwreck of faith and a good con- 
science,' forfeit that nearer and more powerful application of divine grace, and 
incur the eternal displeasure of heaven, though no one can hurt or harm them 
while they do their duty : and moreover, although none can constrain or force 
them to sin, and God will not leave them to themselves, while trusting in him, 
they, by a voluntary departure from him as did Adam, in the garden in a much 
more blessed state, may throw away their dependence, let go their hold, depart 
from the truth, suffer their gold to become dross, and at last be plunged in an 
eternity of wo. 2 But more of this at another time. 

Apollos. — It is said that those for whom the Lord Jesus Christ died, he greatly 
loved, but as he cannot love the sinful man, therefore, he did not die for him. He 
says there cannot be greater love than for one to die for another. 'Greater love 
hath no man than this, that a man lay down his life for his friends.' 

Aquila. — I have before said that there are two sorts of love, which, though the 
same in nature, are not the same in degree. The love of benevolence which is 
extended to all, even to the unbelieving and wicked, and another more intense 
and ardent, called the love of complacency, which is extended toward the pious 
who do their duty, and continually obey God, walking in his ways, and loving 
him with all the heart. The former, I consider, is more noble than the latter, 
because it is more generous to love an enemy than a friend ; but, the latter is as 
before said, more intense, since we love a friend more ardently than an enemy, 
and saith Jesus, 'Ye are my friends if ye do whatsoever I command you.' Again, 
the highest degree of the love of benevolence, is to lay down life for another ; 
nor can we think or conceive of a more generous act of love, than the dying for 
one's enemy ; but look at Christ, who loving men, with what we call a love of 
benevolence, gave the highest instance of that love towards them, in that he 

1 Wesley, Clarke, and Watson. 2 Limborch, 



276 THEOLOGICAL COLLOQUIES. 

died for them while sinners : his enemies. But to his children who faithfully 
serve him, he is not only benevolent and kind, but he loves them ardently, and 
delights in them, as his portion forever, with that love of friendship by which he 
is united to them, and they to him. 'I in you and you in me, I in the Father and 
the Father in me.' Saith this blessed Redeemer. 

Jlpollos. — But many think that Christ intercedes for those for whom he died, 
but he does not intercede for all, only the elect. Thus he 'maketh intercession for 
us>' and he says> 'I pray not for the world, but for them that thou hast given me, 
they are thine*' 'Sanctify them through thy truth, thy word is truth.' Indeed, 
you know that the whole chapter is a prayer, an important and chief part of 
which was for his disciples. 

Jlquila. — And how my dear friend can it be inferred, that because Christ in the 
prayer mentioned in the 17th chapter of John, does not pray especially for the 
world, that he never prayed for it. We have evidence, that puts it beyond a 
doubt, that he does pray for it, and that it is his province to make intercession for 
transgressors, of which the parable of the barren fig tree, is very strong evidence. 
Besides, immediately after the very circumstance to which you allude, we hear 
him praying for the very persons that murdered him, saying 'Father forgive them, 
they know not what they do.' Now it must be either admitted that he does pray 
for the world, for sinners, or that the persons who actually and violently put him 
to death, were the elect. 

Apollos. — I really did not think of this. He certainly did, while he hung upon 
the tree, pray for those who wickedly clamoured for his blood, and reviled and 
rebuked him. 

Jlquila. — Moreover, Apollos, it is plain that Christ meant when he said, 'them 
that thou hast given me,' his apostles and them alone ; this is evident from the 
whole character of the chapter especially the 12th verse, which reads thus, 
'whilst I was with them in the world I kept them in thy name : those that thou 
gavest me I have kept, and none of them is lost, but the son of perdition that the 
Scriptures might be fulfilled.' Here our Lord in his prayer announces that while 
he was with his apostles, while he travelled and conversed with them, he kept, 
guarded, instructed, and preserved them, none of them had wandered as yet from 
the way, or swerved from their purpose, but Judas. Being now about to be taken 
from them he prays that they may be kept from future ill, and at last be brought 
to everlasting joy. 

Jlpollos. — I perceive that this chapter does relate to the twelve disciples espe- 
cially. I never noticed before the subjects of ihis prayer. O ! what an interesting 
one, the very contexture of which marks how our Lord felt the woes, that were to 
come upon his servants. I find that the arguments for Christ dying for the elect 
only, are not such as they are represented to be, unanswerable and full of comfort, 
indeed 1 think to the reverse. There is in this so much inconsistency, and few 
are willing to think themselves not of the elect. 

Aquila. — I have noticed this. However men are willing to receive and believe 
the doctrine of election and reprobation, they are unwilliDg to believe that God has 
left out them, or rather has passed them by, in that provision he has made for 
man's redemption. 

Apollos. — But it is objected that Christ did not die for all men, and although 
the doctrine of an absolute election may not be established, yet is there sufficient 
proof, it is said, that he did not die for all, and therefore must have passed by, or 
reprobated some. Several arguments are advanced to establish this point, among 
others it is said, if by the death of Christ grace and pardon of sins be purchased 
for all, it is necessary that this word of grace and redemption should be preached 
to all, that is every man, at all times, that so each one might partake of this 
reconciliation by faith, else Christ died, it is said, in vain for many to whom this 



Predestination. 



277 



revelation was made, which is absurd. Now this word of reconciliation was not 
so universally preached. For before the coming of Christ it is said, the Gentiles 
were excluded from the knowledge of this law. Hence it is written in one of the 
Psalms, 'He sheweth his word unto Jacob, his statutes and his judgments unto 
Israel. He hath not dealt so with any nation, and as for his judgments they have 
not known them ;' and in the Acts of the Apostles it is said, that 'in times past 
he suffered all nations to walk in their own ways.' It is also said, that he did not 
permit the apostles for some time to preach the gospel in Asia, 'they were forbid 
of the Holy Ghost' so to do, and at this very time it is said that many Indians and 
others have never heard it at all. How it is asked can these things be accounted 
for? 1 

Aquila.— In a very easy manner I think, my friend Apollos — they may all be 
accounted for. And the answer shall be first general, and then special or particu- 
lar. FW a general answer to the objection, I would say, that when it is announ- 
ced that Christ died for all men, that all by the benefit of his death might attain to 
everlasting life, we have special relation first to those unto whom the gospel is 
preached, for if it be true that Christ died for all such, the absolute decree of repro- 
bation of course falls to the ground. But again, the word of reconciliation by the 
express command of God the Father, and our Lord Jesus Christ, and in accor- 
dance with its very nature, ought to be preached to every man : 'Go ye into all 
the world, and preach the gospel to every creature,' is the command. 'For,' 
says St. Paul, of God, 'he will have all men to be saved, and to come to the 
knowledge of the truth.' Besides there has been no age of the world when men 
have been wholly deprived of it. Immediately after the fall the promise was 
made that the seed of the woman should bruise the serpent's head : this alike 
related, and it cannot on any just grounds be denied, to all men. 2 And before 
Abraham, and more especially to him and his posterity, were discoveries made 
from time to time of the covenant of grace : and in the time of the gospel dispen- 
sation, the word of reconciliation was preached to all men, every where, with- 
out any distinction or respect of persons, according to the express command of 
God. 3 For we hear in the Acts, 'the time of this ignorance God winked at, but 
now commandeth he all men every where to repent.' St. Paul cries out, 'have 
they not heard ? Yes verily their sound went into all the earth, and their words 
unto the ends of the world :' and says the same apostle, 'be not moved away 
from the hope of the gospel which ye have heard, and which was preached 
to every creature which is under heaven ; whereof I Paul, am made a minister.' 
But let us suppose that the preaching of the gospel has failed, what effect will 
that have on the question, whether or no Christ died for all men. Certainly none, 
for though it failed either in old time, or now fails, the reason, is not to be found 
in an absolute decree of election, or because God would not suffer the benefit of 
Christ's death to be extended to them. The fault is to be found in men them- 
selves, who either slighted or despised the gospel, or perhaps held the truth in 
unrighteousness ; wherefore God in just judgment has deprived, and still deprives 
them of his grace. 4 

Apollos.— Then the whole blame falls on man ? 

Aquila. — Most assuredly it does ; and this is still more apparent, if you Will look 
at the special answer which may be given to the objection. The people who are 
now destitute of the knowledge of Christ, are either those who have neglected it 
formerly, when invited to embrace it through the preaching of the gospel, and are 
now deprived of that divine grace, through their own wickedness and infidelity, or 
they are such to whom the gospel has never been preached. 5 

1 Scott, Henry, and Burkitt. 3 Limborch and Watson. 5 Limborch and Whitby, 

2 JLimborch and Whitby. 4 Whitby, Limborch, and Schmucker. 

36 



278 THEOLOGICAL COLLOQUIES. 

Apollos. — And what bearing has this on the question,, my friend 'I 

Jlquila. — I will show you. With respect to the former, those once invited and 
who turned from it, there is this easy answer, which may be given : that God did 
once manifest his grace to them, and required that they should hand it down to 
their posterity, by preaching or proclaiming it to them ; but if they neglected it, 
the fault is wholly theirs, it does not attach itself to the Almighty or the extent of 
Christ's atonement. 1 With respect to those to whom the gospel has never been 
preached, such as the modern Indians, and others. Their case is somewhat different. 
And in reply to it we say, 1. It is certain that God has now taken away all distrac- 
tion of persons, and would have the gospel preached to all nations, and to all and 
every man without exception. 'At that time ye were without Christ,' says an 
apostle, 'being aliens from the commonwealth of Israel, and strangers from the 
covenants of promise, having no hope, and without God in the world ; but now, 
in Christ Jesus, ye who sometimes were afar off, are made nigh by the blood of 
Christ.' 'There is,' says he, 'neither Jew nor Greek, there is neither bond nor 
free, there is neither male nor female, for ye are all one in Christ Jesus.' 'For 
there is neither Greek nor Jew, circumcision nor uncircumcision, barbarian, Scy- 
thian, bond nor free, but Christ is all and in all.' But, 2. God has set up a minis- 
try of his word, and sent his ministers to all people to persuade, to entreat, to 
enlighten, and turn them from the error of their way to seek the living and 
holy God. When converted they are expected in their turn to serve their 
generations. Still he calls and sends them out, and by his Spirit he is to this 
hour enlightening and striving with rebellious man. Now if men fail in their 
duty, or if the people to whom they come are so obstinate, as to drive away the 
teachers, by open force, and to shut their ears against the divine truth, this again 
is not God's fault, it does most assuredly lie at our door, either as ministers or 
men. 2 

Apollos. — This is too true my brother. 

Jlquila. — It is possible also, that God will not expressly send his word to some, 
there being some weighty reasons on the part of men, which obstruct this divine 
mission : for it is certain that God never denies the communication of his grace 
but on account of some special sinful act on the part of man, bringing on a judi- 
cial blindness or hardness of heart, he does grant at least one talent to all. 'A 
manifestation of the Spirit is given to every man ;' the 'true light' 'enlighteneth 
every man,' but when men resist, as did the Jews, we hear our Lord saying, 
'therefore the kingdom of God shall be taken from you, and given to a nation 
bringing forth the fruits thereof;' and again, 'or else I will come unto thee 
quickly, and remove thy candlestick out of its place, except thou repent.' 

Apollos. — But my friend, are those men more unworthy than others to whom 
the gospel is sent ? 

Aquila. — I cannot answer that question. I dare not say they are. I am sure the 
Scripture describes all men, before the divine call to be in the same lost and corrupt 
state. Look at the description St. Paul gives of it, in the three first chapters of 
the Epistle to the Romans, to the Ephesians he says, 'in time past ye walked 
according to the course of this world, according to the prince of the power of the 
air, the spirit that now worketh in children of disobedience, among whom also, 
we all had our conversation in times past in the lust of our flesh, fulfilling the 
desires of our flesh and of the mind, and were by nature children of wrath, even 
as others.' 'For we ourselves also,' says the same apostle, 'were sometimes 
foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice 
and envy, hateful and hating one another.' Here is man, here the true state, the 
moral condition of the world. All that is good proceeds from grace. Some are 

1 Limborch. 2 Watson, Wesley, and Whitby. 



PREDESTINATION. 



279 



certainly better disposed than others, -and it would appear that God sometimes has 
respect to what are called the good disposition and orderly demeanour of men. 1 
When our Lord sent forth his disciples he said unto them, 'And into whaisoever 
city or town ye shall enter, inquire who in it is worthy, and there abide till ye go 
thence, and when ye come into a house salute it, and if the house be worthy let your 
peace come upon it, and if it be not worthy let your peace return to you.' The 
term worthy here evidently means the well disposed, the orderly man ; and on 
the same account the Lord said 'to Paul, in the night by a vision, be not afraid, 
but speak, and hold not thy peace ; for I am with thee, and no man shall set on 
thee to hurt thee, for I have much people in this city :' in other words, there are 
many persons who are willing to hear the truth, and who in hearing will be bene- 
fitted ; they are now well disposed candid men, such as the noble Bereans, who 
'searched the Scriptures to see if these things were so.' 

dpollos. — But this is not always the case, is it my brother. 

Aquila. — It is not always so, but sometimes passing by the less unworthy, he 
bestows a greater measure of grace on the more unworthy. Thus says our Lord, 
'Wo unto thee Chorazin ! wo unto thee Bethsaida ! for if the mighty works 
which have been done in you had been done in Tyre and in Sidon, they would 
have repented long ago in sackcloth and ashes. But I say unto you, it shall be 
more tolerable for Tyre and Sidon at the day of judgment than for you.' And in 
another place he says, 'The men of Nineveh shall rise in judgment with this 
generation, and shall condemn it: because they repented at the preaching of Jonas, 
and behold a greater than Jonas is here. The queen of the south shall rise up in 
judgment with this generation, and shall condemn it, for she came from the utter- 
most parts of the earth to hear the wisdom of Solomon, and behold a greater than 
Solomon is here.' We have elsewhere observed, my friend — that this is a mys- 
tery unsearchable by us, and lodged in the womb of divine wisdom. But after 
all it is certain that God denies grace and salvation to no man, unless it be for 
some avoidable voluntary act of his own. 

Jlpollos. — But still the matter has a difficulty connected with it. I want to 
know if those to whom the gospel is not revealed and preached, can be partakers 
of everlasting life ; for you know the Scripture says, salvation is to be procured 
'in Christ alone,' that he who has not the Son has not life, and the wrath of God 
abideth on him, and also that without faith in Christ none shall be saved. Now 
it is evident, I think, that a man cannot have faith in Christ without he hears of 
him, and of course can have no life, and must consequently perish. 

Aquila. — And do you think so, my brother? 

Jlpollos. — Certainly; is not this a fair conclusion? They cannot be saved, if 
never able to hear of and believe in Christ. 

Jlquila. — What then is to become of children and idiots, who neither hear nor 
understand? 

Apollos. — O ! I forgot them. 

Aqitila. — I know this is a favourite topic with some — that all the heathen who 
have never heard the gospel, must perish; and that too, notwithstanding the 
election; but I assure you, I cannot admit this— so long, at least, as I read of 
Cornelius, that 'devout man,' who never had heard of Jesus ; and so long as I 
know from blessed experience, that 'God is no respecter of persons ;' but 'he that 
feareth him and worketh righteousness, is accepted of him.' Had he respected 
persons, when personal salvation was inquired for, he would have passed by me. 
There are several reasons, which I will offer, for adopting this opinion. I am 
sure you will at least ponder them in your mind, before you determine a point of 
so much importance, and one that involves the eternal destiny of millions of 
precious souls, who have never heard the name of Jesus. 2 

1 Fletcher, Wesley, and Limborch. 2 Wesley and Clarke. 



280 THEOLOGICAL COLLOQUIES. 

Apollos. — Do let me have the reasons. — this is a thing entirely new to me. 
What! men saved that never hear of Jesus? and yet I cannot think all are lost; 
and, to tell the truth, if saved, I cannot tell how. 

Jlquila. — 1. My first reason for not agreeing with you, in regard to their des- 
truction, is this : no man is obliged to know those things which God has not, or 
will not reveal to him ; nor will any man be damned for the want of this 
knowledge. 

Apollos. — But, brother — I want the proof; give me the Bible for it. 

Aquila. — I will, my friend. Our Lord says, If I had not come and spoken 
unto them, they had not had sin ; but now,' i.e. when they know better, being 
enlightened, 'they have no cloak for their sin.' 'If I had not done among them 
the works which none other man did, they had not had sin ; but now have they 
both seen and hated both me and my Father.' Here is positive proof, that there 
ever must be a knowledge of the law and its obligations, in order to constitute 
sin; but St. Paul is positive as to the fact, that condemnation must be propor- 
tionate to the light received ; 'for,' says he, 'there is no respect of persons with 
God; for as many as have sinned without the law, shall perish without the law; 
and as many as have sinned in the law, shall be judged by the law; for when the 
Gentiles, who have not the law, do by nature the things contained in the law, 
these, having not the law, are a law unto themselves, which show the work of 
the law written in their hearts, their conscience also bearing witness, and their 
thoughts the meanwhile, accusing or else excusing one another.' 

Apollos. — These texts at once decide the point, I confess; but would not this 
be salvation without Christ Jesus the Lord? 

Aquila. — I think not, my friend — and I will give you my reasons. 2. No man 
will be saved but by redemption in the blood of Christ; which, as it was avail- 
able for those who lived before Christ, though they either did not know him, or 
only obscurely, by types and figures; so nothing hinders, but that it may also be 
imputed to those who, after he was preached to the world, are ignorant of him, 
not through any fault of their own, — not indeed by virtue of any divine promise, 
but out of the boundless mercy of God, who only requires an improvement in 
proportion to that light that he condescends to bestow; and from this view of the 
subject, it is easy to perceive how an untaught Hottentot or Hindoo, that does 
the thing that is right, to the best of his knowledge, may at last, for the sake ol 
our Lord Jesus Christ, inherit everlasting joy. 

Apollos. — We are judged then, not according to what a man 'hath not,' but 
according to 'that he hath,' — and 'to whom much is given, the more will be 
required.' 

Aquila. — It is certainly so ; and we have not only justice, but revelation on the 
side of this economy of divine grace. Besides, the places already cited for the 
punishment of sin, treat only of those who, through unbelief, reject the Lord 
Jesus Christ when preached to them: to such, there is no salvation; they refuse 
the only medium of reconciliation with God; and although there might be no 
special promise of salvation, to those who never have heard of Christ, yet this 
is no bar, but that God who is abundant in mercy and grace, may perform even 
more than he has promised, yet always with respect to Christ, — so that whatever 
salvation they may have the benefit of, it shall be given to them for the sake of 
our Lord Jesus Christ alone. 

Ap olios. -r-Spme have maintained, that no man can be saved who is not an 
actual, evangelical believer in our Lord Jesus Christ, yet think it hard that the 
Gentiles, and those who never heard of Christ, should be damned for what they 
cannot help. In this, I presume, originated the hypothesis, that before or after 
the second coming of our Lord, those who never heard of him or his doctrine, 
shall, before the general resurrection, be raised again; that then the gospel and 



PREDESTINATION. 281 

the terms of it, shall be proposed to them — and that if they hearken to the one, 
and live up to the other, they shall likewise be saved by faith in Christ; but if 
they reject those gracious overtures of reconciliation, they shall finally be rejected 
by God, and be damned justly for their obstinacy and unbelief, and the blame of 
consequence, be only chargeable on themselves. 1 

JLquila. — This is not to be proved, my friend — by any part of God's word, 
however men may construe mystieal passages of Scripture to suit their own 
notions, it is our duty to hold fast to the word of life. If ever we let this go, we 
launch into an ocean of speculation, and there is no knowing where or when 
we may land. Nothing certain can be built on a mere supposition, — this is all 
highly charitable, but there is a plain Scriptural way by which all may be saved, 
without resorting to speculations, which have no foundation in fact and revela- 
tion. 2 In that which God does, the perfections of justice, wisdom and goodness, 
shall be most signally displayed. It does not become us who enjoy the light of 
the gospel, and a revelation so clear, to inquire what God can, or may, or will 
do, with those who have been and are as yet, debarred from those privileges. 
Let us rather, as it more immediately concerns us, inquire whether we have 
lived up to the terms of the gospel revealed to us. If we have, when we come 
to heaven, we shall have no occasion to complain : let God be as gracious, and 
extend his mercy to the Gentiles, in what measure and method he thinks fit. 
One thing is certain: Christ died for all, and all are benefitted in a greater or less 
degree by that offering; and the day shall come, when the divine beneficence 
shall be displayed, and the ways of God toward men shall all be justified before 
an assembled world. 

Apollos. — I am sure the Scripture says so, my friend — but if Christ did die for 
all, then he must have died for Cain, the Sodomites, Judas, &c. who died in 
impenitency, before his death, as well as for Abel, Lot, Abraham, David, Peter, 
Paul, &c. 3 

Aquila. — It has been remarked my brother, in the foregoing arguments, that 
we had respeet chiefly to those who lived, after the death of Christ, and to whom 
the gospel was announced : but, although the wicked who died before Christ in 
their impenitence, could not reap any benefit from his death, yet Christ is truly 
said to die for them. Had they before their deaths, seriously repented and 
returned to the living God, so as to be converted from the error of their way, as 
they might have been, the divine grace assisting them, they would have met 
with remission of sins, in the blood of Christ afterwards to be poured out, as well 
as those who did repent, and died in the faith, long before the death of Christ, 
and whose salvation was already confirmed to them. 4 

JJpollos. — Well, but how of the case of Judas ? 

Aquila. — He was but a single man, a solitary case, and even suppose that 
Christ did not die for him, which I do not admit, on account of the enormity of 
his crime, and the treachery and ingratitude, as well as baseness of his deed ; yet 
could this indeed form no ground of exception, against the universality of the 
benefit, purchased by the death of Christ: but there is no need to except him; 
and therefore, we do directly say, that Christ died even for Judas, and he too 
might have been partaker of the fruits of his master's death, if he would have 
accepted it. By the grace communicated to him he might have abstained from 
the unparalleled sin, of betraying his master under so many aggravating circum- 
stances, and even after he had committed it, if he had repented, he might have 
obtained pardon of God, and found acceptance through that very blood that he 
Jiad been the instrument of shedding on Calvary. 5 

1 Limborch. 4 Whitby, Fletcher, and Limborch. 

2 Watson and Limborch. 5 Dr. Clarke and Limborch. 

3 Calvin. 



282 THEOLOGICAL COLLOQUIES. 

Jlpollos. — Well my friend,, it is again objected to this, that if they perish, and 
some do perish, you admit, for whom Christ died, then their sins are punished 
twice, once in Christ who died for them, and again in themselves, by suffering 
the punishment of eternal fire. 

Aquila. — I have already proved, in treating of the priestly office of Christ, that 
properly speaking, he was not punished for men, since he did not suffer what 
they deserved, but was rather a sacrifice for their sins, whereby, to reconcile them 
to his Father, upon their penitently returning, with faith in him, according to 
the terms of that gospel he has ordered to be proclaimed to the world. They 
therefore, who fail in the performance of those terms, are not punished for their 
sins twice; but by their own fault they make the sacrifice of Christ, to be of no 
effect, to them, though designed for their salvation ; and not only so, but by this 
fresh obstinacy, they render themselves guilty of a much severer punishment. 

^polios. — Do you really think so? 

Aquila. — I certainly do ; and so did the apostle Paul. Hear what he says, 
'For if we sin wilfully after that we have received the knowledge of the truth, 
there remaineth no more sacrifice for sins, but a certain fearful looking for of 
judgment, and fiery indignation, which shall devour the adversaries. He that 
despised Moses' law died without mercy, under two or three witnesses; of how 
much sorer punishment, suppose ye, shall he be thought worthy, who hath trod- 
den under foot the Son of God, and hath counted the blood of the covenant, 
wherewith he was sanctified, an unholy thing, and hath done despite unto the 
Spirit of grace. For we know him that hath said, I will repay saith the Lord. 
And again, the Lord shall judge his people. It is a fearful thing to fall into the 
hands of the living God.' 

Jlpollos. — The Bible does certainly thus determine this very important point, I 
see clearly. But you know that many of the Arminians do not believe in origi- 
nal sin, or the hereditary depravity of human nature. Now if Christ died for all, 
then did he die for all infants dying in an infantile state, and if they are not 
depraved, where is the necessity of his death for them, as they cannot be damned 
as not being originally corrupted. 

Jlquila. — Admit that the Arminians do believe as it is objected to them, I do 
not, but it is yet to be proved that they do : nor are the opinions of all to be 
judged of by a few. The fact is they have been misrepresented in many things, 
and it is very possible in this too. Because Arminius and his followers remon- 
strated against the leading doctrines of Calvinism, and the obloquy and persecu- 
tions with which they were threatened, they have been charged with almost every 
kind of heresy. Had they calmly submitted to the doctrines of unconditional 
election and reprobation : had they never contended for the free agency of man, 
they might never have been charged with some things of which they are certainly 
innocent. Admit then, that they are guilty of this, which as I said before, I do 
not admit, at least in every case, we are not to set aside a gospel doctrine, because 
the Remonstrants or Arminians, as they are called err. Infants, doubtless, derive 
an hereditary depravity and corruption from Adam, and not only so, but an here- 
ditary death, from which alone can Christ Jesus save them, by changing in the 
event of death, in a manner unknown to us, that unregenerate nature, and 
although the bodies die, raising them again, that they as the angels of God may 
ever abide in his presence. 1 He did therefore, the representation of the Armi- 
nian opinions notwithstanding, die for all infants. Not to save them from volun- 
tary personal offence, for they could commit none, being incapable of voluntary 
action : but to save them from the impurity and pollution of a corrupt nature, 
inherited from their first and great progenitors, Adam and Eve, to deliver them 

1 Wesley, Fletcher, and Watson. 



PREDESTINATION. 283 

from the power of death, and the grave, and transplant them from this sterile soil, 
where every plant of grace is liable to wither and die,, to that fair region, in a 
clime congenial with their highest happiness, forever and ever. 

Apollos. — Christ did therefore die for all infants too, delivering them from sinful 
nature's iron sway, and death's oppressive power : and bringing them to dwell 
with himself in endless pleasures near his throne. 

Priscilla. — O ! what a comfort this is to a fond mother, from whose arms death 
has torn her dear little offspring, they are not lost, they are saved, are happy — 
happy as angels, in the presence of God, and shall be found again, where life's 
sorrows and toils are all ended. 

Aquila. — Ah! We know to feel their loss; but also the comfort of anticipa- 
tion. While they live in sickness we may say and do, as did David. ' While the 
child was yet alive I fasted and wept : for I said, who can tell whether God will 
be gracious to me, that the child may live?' but when they are gone, comfort our- 
selves as he also did. 'Now he is dead, wherefore should I fast? Can I bring him 
back again ? I shall go to him, but he shall not return to me.' Here is the chris- 
tian parent's comfort, he may go to Christ, and there find his lost children, 
abiding forever in the presence of his Father. 

Apollos. — None can think that Christ would leave out dear little babes. No ! 
he says 'of such is the kingdom of heaven.' It is however, objected, that if Christ 
died for all men, for them who may and do perish, then even they who do believe 
in Christ as dying for them, can have no consolation from his death, nor any cer- 
tainty of their salvation, since they may perish after all ; but this it is said, is 
absurd and contrary to what the apostle teaches, saying f who can separate us from 
the love of Christ.' 1 

Aquila. — In another place we have said enough on this subject, and have 
retorted the consequence of it, on those who maintain the predestination of the 
elect only ; and it is unnecessary to insist farther on what is there advanced, all 
that has been said this very evening disproves this position. At another time we 
will enter upon it more elaborately, and will then take up and consider the argu- 
ments on both sides. Truth will lose nothing from a close and honest examina- 
tion. I do think that the point is established that Christ did die for all, even those 
who shall ultimately be lost, and at another time, I will undertake to show you, 
my friend — that, this was according to the purpose and will of God, f who would 
have all men to be saved.' 

Apollos. — I hope you will not forget this promise, I am sure I shall be inte- 
rested in it, and improved too, in knowledge and love for him, who is ever bene- 
ficent and kind, to all our race. Good evening ! 



COLLOaUY V. 

THE EXTENT OP THE ATONEMENT PROVED, BY THE WILLINGNESS OF THE DEITY, TO SAVE 

ALL MEN. 

Apollos. — I come this evening to claim the fulfilment of your promise, my 
brother Aquila. If I can ascertain that it was the purpose, intention or design of 
the Almighty, that our Lord Jesus Christ should die for all men, it will go very 
far, toward the confirmation of that fact, which you have said is announced in 
the New Testament. 

Aquila. — This is a fact, that I have said is not only announced ; but have 
really, I think, proved; and I am willing to leave it to all the candid. This is 

1 Dr. Scott and Calvin. 



284 THEOLOGICAL COLLOQUIES. 

not all, I am ready to prove that it was not only so, but it could not have been 
otherwise to have been according to the will of God, for the Father himself was 
so deeply interested in the great work of man's salvation, c he gave his only begot- 
ten son, that he by the grace of God might taste death for every man.' I there- 
fore undertake my friend — simply from the Bible to show that this was the will 
or purpose of God. 

Apollos. — But let us understand one another. Do you say that it was accord- 
ing to the decree or will of God, that the offering of Christ as a sacrifice for sin, 
should be for all men? 

Aquila. — I do so. My argument is simply this, that God would have all men 
to be saved, and come to the knowledge of the truth : therefore, he has precluded 
no man from salvation, by an absolute and antecedent decree. The consequence 
is self-evident, the antecedent needs only to be proved, which is easily done from 
several texts of Scripture. 

Apollos. — From both the Old and the New Testament can you adduce proof? 

Aquila. — Yes ! — from both of them, Apollos. Turn to the writings of that old 
prophet, Ezekiel, and read there the will of the Lord. 'For I have no pleasure 
in the death of him that dieth, saith the Lord God, wherefore turn yourselves and 
live ye,' and again, f As I live saith the Lord God, I have no pleasure in the death 
of the wicked, but that the wicked turn from his way and live ; turn ye, turn ye 
from your evil ways, for why will ye die, O house of Israel V 

Apollos. — But it is objected to this that the prophet means by the text, that he 
has no pleasure in the death of the poor disconsolate penitent. 1 

Aquila. — But you will remember, my friend, that all absolute predestinarians 
maintain that none but the elect do repent. Now if this is the case, it would 
seem strange, that they should introduce the Deity, as asserting, and indeed swear- 
ing, in such a pathetic and feeling manner that he would not the death of those 
men., whom he had elected by an absolute and an eternal decree, and who conse- 
quently could by no means perish, but must necessarily repent, and according, 
not only to their theory^ but positive assertions be forever saved. 2 We may add. 
another thing, unless this were a general entreaty or obtestation respecting all- 
sinners, it would never agree with the exhortation that follows. 'Turn ye' 'why 
will ye die, O house of Israel V And it does not signify any thing my friend, 
to say if God wills not the death of a sinner, he might prevent it since he is 
omnipotent : for the Deity does not always make use of his almighty power in 
hindering those things which he does not will. No ! he will not do this, to prevent 
what depends on the free agency of man ; he makes use of such means, as are 
most suitable to a free agent, such as precepts, exhortations, promises, threaten- 
ings, and the assistance of his Spirit ; all of which are so many evidences plain 
and easy to be understood, that the Almighty wills not, and has not purposed, or 
decreed, abstract, from our voluntary impenitence and crimes the death eternal of 
any man. This too is in perfect accordance with the great principle of benevo- 
lence set forth in the New Testament. 3 f God,' says St. Paul, 'will have all men 
to be saved and come to the knowledge of the truth.' 

Apollos. — I confess that there is a great deal of reason in your argument, but 
there are several objections to the text you have just now quoted from the New 
Testament. 

Aquila.— What are they my friend ? 

Apollos. — I mentioned one, you know the other evening, when on this very 
important point. It is said that the apostle does not here speak of individuals 
contained in their genuses, but of several kinds or sorts of individuals. 

1 Dr. Scott and Henry, both of whom apply these texts to the penitent. 2 Ibid. 

3 Whitby, Watson, and Limborch. 



PREDESTINATION. 285 

Jlquila. — This is a mere subterfuge, a piece of sophistry, which you know was 
wholly refuted when we were on the universality of Christ's death, and I need not 
repeat the same things over. Do refer to our arguments on that subject, they are 
a full answer, I really think to that objection, if not I am ready to reconsider it at 
any time. 1 

Jlpollos. — I will certainly do so. 

Jlquila. — Let me however, say again on this subject, that the very context will 
not allow of such a construction to be put on the words, even admit that the inter- 
pretation which I deny, would prevail in any other place. The apostle com- 
mands us to pray for all men, giving this as a reason that God 'will have all men 
to be saved.' God does not command us to pray for several sorts or kinds of men, 
but for the individuals of every kind. If this had not been so, a pious mind 
would be at a loss for whom he ought to pray, and could, as heretofore hinted, 
only pray for the several sorts or kinds of men, as magistrates, &c. but not for any 
particular magistrate ; and the question might arise, am I to pray for the one 
under whose government I live, or am I not ? It may be he is elected, or it may 
be Christ died for him — perhaps he did not 1 God wills some magistrates to be 
saved, but my ruler may not be one of them, he only wills all kinds or sorts of 
men to be saved, not all individuals of every sort or kind. 2 

Jlpollos. — O this would be futile. God wills us certainly to pray for every man. 

Jlquila. — And why my friend ? — simply because he wills that all men should 
be saved, by which I mean every man, for his Son, by his favour or grace, ' tasted 
death for every man.' 

Jlpollos. — But some say if we must pray for all then for the dead too. 

Jlquila. — This is most a wretched answer, my friend — indeed, to an argu- 
ment. 

Apollos. — I do not make it, I only say that some offer it as an objection, saying 
if we must pray for all men, then also for the dead. 3 

MAquila. — Consider, my brother — the apostle is treating of the living, not the 
dead : of men who were rulers, who were in authority, that we may lead a godly 
and peaceable life. Moreover, this may be retorted upon those offering it, for if 
we must pray for all sorts or kinds of men, because God willed only the salvation 
of the various sorts, then we must pray for the different kinds among the dead 
too. I am sure those who contend for all being simply every kind, not every 
individual, will not be willing to admit this glaring consequence of their reason- 
ing. I would not. There is certainly a manifest invalidity in this whole argu- 
ment about kinds. I am sure that those only who are disposed to quibble with 
the word of God, would resort to one that has in it so little solid reason. 4 

Jlpollos. — I did not mention it because I was struck with the force of it, but 
as one sometimes adduced. 

Jlquila. — The word all, Apollos— does certainly, when applied to the fall of 
man, or his recovery by Christ, mean every man. It is often used thus by way 
of opposition, if I may so speak. A way in which Christ is opposed to Adam, 
the fall to man's recovery, the extent and ravages of sin to the extent of that offer- 
ing which Christ has made, that the conclusion may be, and it is a natural one, 
from the averments of God's word, f as sin hath abounded grace did much more 
abound.' This is called antithesis, and there are several very remarkable passages 
of this kind. I will quote one : 'God hath concluded all in unbelief, that he might 
have mercy on all.' This is a text that cannot admit of that restrained sense 

1 While Doctor Scott gives a very inconsistent exposition of the first four or five verses, in 
this 2d chapter 1 Tim. it is just to say, that in short order he shows the fallacy of that objec- 
tion, offered by some Calvinists. 

2 Whitby. 3 Limborch. 4 Scott and Limborch. 

37 



286 THEOLOGICAL COLLOQUIES. 

which some would put on other texts. Indeed this might be proved from the 
very nature of an antithesis, for all on whom God is presented as here disposed to 
have mercy, are opposed to all whom he has concluded in unbelief. As there- 
fore, he has concluded all without exception in unbelief, as is very justly main- 
tained by our Calvinist brethren, so also, by parity of reason, he has had mercy 
on all, not one excepted, by giving Christ to die for them, and opening up the 
way to eternal life, that they may walk therein. 

Jlpollos. — I assure you this is a very plain and positive declaration of the mind 
of Deity. 

Jlquila. — It is so my friend — and there is another text, and the last I will at 
present adduce, that is like to it. It is this : 'The Lord is not slack concerning 
his promise, as some men count slackness, but is long suffering,' i, e. patient, 
'to us ward, not willing that any should perish, but that all should come to 
repentance.' 

Jlpollos. — But you know it is objected, to this text, that St. Peter treats of the 
elect only, as appears, it is said, from the use of the pronoun us, and so it is 
objected to others that I could name, where the same word is used. 

Jlquila. — All who have read the Bible know that it was customary for the 
apostles to use the first person plural, and thereby to include themselves in the 
common mass of mankind : and it is evident that the word us here means all 
men. 1 The apostles of Christ were not like those ministers who never include 
themselves at all in the multitude, but ever say you instead of we and us, which 
is certainly not the most excellent, because it is not the most humble mode. 

Jlpollos. — But do you think that the apostle, by the use of this word, intended 
to signify that God was long suffering, or patient to all ? 

Jlquila. — I surely do. In this sense the pronoun we is used in several places 
in the Holy Scriptures. Thus says St. Paul, 'But meat commendeth us not to 
God, for neither if we eat are we the better, neither if we eat not are we the worse.' 
Is not the first person plural in its termination us, here used for all ? 

Jlpollos. — I must confess it really is. 

Jlquila. — Well — take another. 'If we suffer, we shall also reign with him : if 
we deny him he also will deny ws.' Here again we is used for all. And you 
may also read what St. Paul says elsewhere : 'How shall we escape if we 
neglect so great salvation.' Does he not mean that all who neglect it shall be 
damned ? 'And if they escaped not who refused him that spake on earth, much 
more shall not ive escape if we turn away from him that speaketh from heaven.' 
And in this, as in many other texts, we is used for all, and us is only another ter- 
mination of the same word, or another form of speech, properly speaking for the 
same thing. 

Jlpollos. — Well — but suppose we should allow some restriction. 

Jlquila. — But there can be none allowed ; and if there could, we should have 
to restrain the passage only to those to whom the apostle Peter wrote, the flock, 
the visible church scattered abroad, in which were both bad and good, who pro- 
miscuously enjoyed church membership together: but my friend — what can be 
gained by such a concession ? Peter does not say that God is not willing that 
any of us should perish, which might have afforded some pretence for such an 
objection ; but the text reads that he is not willing that any should perish. 2 

Apollos. — But this is understood by some, of the elect only. 

Jlquila. — Then there could be no necessity for the long suffering and patience 
of God toward them, which St. Peter so much magnifies. They are safe, and 
never could be, as the elect, in any real danger of being lost. Besides, he could 
neither exercise it toward the elect or reprobate. To the reverse of this, the apos- 

1 Limborch. 2 Whitby and Limborch. 



PREDESTINATION. 



287 



tie proclaims it, that God is 'patient to us ward,' i. e. to all. If we ask why ? he 
answers, that God is 'not willing that any,' i. e. one out of all, 'should perish,' 
i. e. be damned. But suppose we ask the apostle what does God will then, if he 
does not will this? He answers, 'but that all should come to repentance,' i. e. 
turn to God to prevent their perishing or being damned. 

Apollos. — This appears to be a fair exposition of the text. 

Jlquila. — It most certainly is, my friend, and in perfect keeping with the analogy 
of faith, and the concurrent testimony of God's word. And O! what a consola- 
tory thought is it for the poor and wretched sinner, he need not despair, though 
involved in the mire of iniquity, Christ died for him, God is willing to save him, 
and therefore is delighted with his repentance. Yea! my dear friend — 'there is 
more joy in heaven over one sinner that repenteth, than over ninety and nine just 
persons, that need no repentance.' Let then 'the wicked forsake his way.' The 
long suffering of God is evidence of his desire to save him, on gospel terms; let 
him come, broken up with repentance, God will not send him empty away. Let 
him ask and he shall receive. What too, ought to be our gratitude for his 
patience, and that blessed provision which he has made for our salvation? Praise 
ye the Lord, O my soul ! 



COLLOaUY VI. 

THE PERFECTIONS OP DEITY, AS REVEALED IN THE SCRIPTURES, WHICH DISPLAY THE DIVINE 
GOODNESS, ARE DIRECTLY OPPOSED TO THE DOCTRINE OF ABSOLUTE REPROBATION. 

Aquila. — In the sequel of our remarks, my friend Apollos — on the great sub- 
ject of Christ's atonement, we have seen that the Lord Jesus died for every man, 
and that this his death was according to the divine will : Deity himself having pro- 
claimed, that by his grace and good will toward man this offering for sin was 
provided. We have now to show, that if it had been otherwise, it would not 
have been as it is, a display of the divine goodness, by setting forth in lively 
colours, the holiness, justice, sincerity, wisdom, and love of God toward man ; to 
all of which perfections, the doctrine of unconditional reprobation is directly 
opposed. 1 

Apollos. — Do you think so ? Many learned and great men have argued to the 
reverse, and think that no legitimate conclusion of this kind can be drawn. 

Jlquila. — I do think so : the opinions of those learned, great, and I will add 
pious men notwithstanding. Yes ! my friend — there are men before the splen- 
dour of whose talents and piety, I and you must sink into nothing, who have 
espoused this opinion about absolute reprobation, an opinion which I aver to be 
directly opposed to the divine perfections, and therefore derogatory to the divine 
glory. For what is opposed to his attributes must be repugnant to his glory. 2 

Apollos. — This would seem to be a fair conclusion, but how do you make out 
that the doctrine of absolute and unconditional election is opposed to the divine 
perfections ? 

Jlquila. — I think this comparatively easy, if we take with us the Bible and 
reason. Thus this doctrine is opposed first to the holiness of God. If you ask for 
the proof, I answer that it is repugnant to it because it makes God the author ot 
sin : and this is evident from the opinions of both supra and sublapsarians. 3 
Apollos. — Do point this out. 

Aquila. — I will. With respect to the former, or the immediate and direct fol- 
lowers of Calvin, this is self-evident, since they maintain that God, before he 

1 Watson and Whitby. 5 Wesley and Clarke. 3 Wesley and Watson. 



288 THEOLOGICAL COLLOQUIES. 

decreed to create any man, had decreed what should be the end of every man ; 
namely, the happiness of the elect, and the misery of the reprobate. And that he 
might inflict this justly on man, he also decreed that he should fall into sin, which 
is the means of bringing the reprobate into that destruction to which they are 
destined. It is said that 'election itself could not exist without being opposed to 
reprobation.' 'To say that others obtain by chance, or acquire by their own 
efforts that which election only confers on a few, will be worse than absurd.' 
'Whom therefore,' says the same author, 'God passes by, he reprobates, and from 
no other cause than his determination to exclude them from the inheritance which 
he predestines for his children. 11 

Jlpollos. — But many who admit the doctrine of election, suppose it to exist by 
the eifective decree of God. 2 

Jlquila. — This comes to the same thing. Indeed Calvin, who revives the 
opinion of Augustine, rejects such an idea, and if he had not, it only, as already 
said, comes to the same thing. 
Jlpollos. — How so? 

Jlquila. — The case is the same ; because, by virtue of the decree concerning 
the end, the decree concerning the means for the accomplishment of that end, 
does necessarily exist; and the execution of that decree, is also necessary and 
unavoidable — so that man is fatally determined, and it is not in his power to 
avoid sinning, and thus God is made the author of sin. 3 Is there a Calvinist on 
earth, however moderate, that does not believe that the end is predetermined of 
the Deity, and is most certainly unavoidable ? 

Jlpollos. — Sublapsarians do not believe this — do they? 

Jlquila. — I think they do; at least it is inferable from their notions of God's 
decrees ; for though they do not admit that God decreed sin, as the means of 
attaining this end, yet are we told that Adam, by the divine decree, fell neces- 
sarily, that is, unavoidably, into sin— from whence of necessity, followed all the 
sins that were committed afterwards, and the corruption of all mankind: which 
is, with the supralapsarians, certainly to make God the author of sin. It is 
taught, that the necessity of sinning was thus laid on the human family, and is 
wholly unavoidable on the part of the reprobate. 4 

Jlpollos. — In this view of it, surely both opinions amount to the same. 
Jlquila. — They do; and what can be more dishonourable, what more unworthy 
of the Deity — what more derogatory to the divine character, and opposed to the 
divine purity and holiness, than to make him, either by a positive averment, or 
by a plain and legitimate inference, the author of sin ? Is it not sin, my brother, 
that is so highly inconsistent with, and opposed to the holiness of God ? Does 
he not forbid it by commands the most positive? Does he not threaten to punish 
it with nothing short of everlasting torments— and can he wink at, or could he 
decree it? 5 

Jlpollos. — Most certainly he could not; this is too monstrous; such a conside- 
ration as this, would deter all who are concerned for the glory of God, from 
embracing such a harsh and unbecoming idea. But it is said, that this apparent 
inconsistency with the divine purity, in such an economy, is reconciled by the 
fact of its justice. 

Jlquila. — But this very thing we are prepared to disprove : for it is evidently 
repugnant to the divine justice. 

Jlpollos. — How will you make out this? 

1 These are the express words of Calvin, 3d book, 23d chap. 1st sec. Many similar quota- 
tions to the same effect might be made. 

2 Scott and Henry seem to be of this opinion. 

3 Whitby, Fletcher and Limborch. 4 Ibid. » Fletcher, Watson and Whitby. 






PREDESTINATION. 28£ 

Jlquila. — In this way: 1. By this decree, God is supposed to reprobate men, 
considered as innocent; i. e. irrespective of any future actions, according to the 
supralapsarian notion ; for those whom, by his mere will and pleasure, he would 
render guilty and reprobate, when they deserved no such thing — which is the 
sublapsarian notion, are both contrary to the very nature of justice, as understood 
by us, and maintained in God's word. 1 To predestinate an innocent person to 
eternal destruction, regardless of his future deeds, is most certainly beyond the 
bounds of the divine right, which is limited by the rectitude or righteousness, of 
the divine nature, as was argued at another time, my friend; nor is it less unjust 
to reprobate men, who are rendered guilty, not voluntarily, but by a determi- 
nation before even the decree for their creation, of that Being who purposed that 
creation. While there is the corruption consequent on the fall, and the natural 
leaning toward and disposition for sin, yet can there be no propriety of speech, 
and no reason, in affirming, that any are personally guilty who are incapable of 
voluntary action; or who can avoid, on a knowledge of duty, the labyrinth of 
sin, by flying to Christ. The guilty person, properly speaking, is he, who, when 
it was in his power to avoid sin, made choice of it by his own free and voluntary 
act. 2 

Apollos. — But it is said that God foresaw their acts, and decreed accordingly* 
and therefore it is just. 

Jlquila. — But, my friend — this is changing the ground, and coming over to our 
side of the question ; let this be admitted, and it is all we ask — we are agreed : 
God foreseeing the unbelief and wickedness of the reprobate, decreed his punish- 
ment, as an unbeliever. 3 

Jlpollos. — I perceive, there is the difficulty, and this would be changing the 
ground. 

Jlquila. — The eternal decree for the destruction of the reprobate, without 
respect to his unbelief and rejection of the gospel, is also opposed to the divine 
justice, since by it God is supposed to require of the reprobate, under the penalty 
of eternal damnation, faith and obedience, though he has either taken away, or 
decreed not to give them, the power of performing those terms. Tell me, 
Apollos — what can be more opposed to the pure justice of a holy God, than this? 

Jlpollos. — Surely no man is bound to perform impossibilities. 

Jlquila. — Nature itself teaches this. A man cannot render himself guilty of 
eternal punishment, by not performing an impossibility. 4 Indeed the guilt of the 
greatest and the severest punishment, requires such a power and faculty, that we 
may be able to preserve, by faith in Christ, that freedom from condemnation and 
guilt, which are wholly incompatible with necessity. Necessity or constraint, 
for the performance of an action, absolves us, my friend — from all fault, and 
consequently from all guilt. 5 

Jlpollos. — It would really seem so. 

Aquila. — No man can be justly punished for a thing that he could never avoid ; 
and on the contrary, no man can be rewarded as a believer, for any deed done, in 
evidence of his faith, if it were not voluntary, perfectly so, on his part. 6 

Jlpollos. — But there are sundry objections to these positions, my friend Aquila. 
It is said, among other things, that God, in the business of predestination, does 
not act as a judge, but as a sovereign Lord. 7 

Jlquila. — But I hope you will not, then, make God, therefore, an unjust sove- 
reign. The dominion of God, as it ought not, so it cannot be separate from his 
justice, by which, it is always governed; and especially, Apollos— when the 

i Fletcher, Watson and Whitby. 5 Wesley, Fletcher, Liraborch and Watson. 

2 Whitby and JLimborch. g ibid, and Whitby. 

3 Ibid. 7 Ca i v i n# 

4 Ibid. 



290 THEOLOGICAL COLLOQUIES. 

eternal misery of men, the severest punishment that can be inflicted, is con- 
cerned, surely the quality of a judge ought not to be separated, and distinct from 
that of a sovereign. Besides, God himself shows, that he will not deal with us, 
as an absolute Lord, but as a judge; because, as a just Lord, 'the judge of all 
the earth,' he has prescribed laws, under the sanction of rewards and punish- 
ments, according to which, he has declared that he will judge us. All his acts 
then, that relate to the eternal destruction of men, are judicial — from whence 
it is, that the punishment is styled a condemnation, or damnation; i. e. an 
exclusion or banishment by the righteous act of a just judge, from his favour, 
into a state of perpetual torture and misery. 

Jlpollos. — But you know it is said, that reprobation is not a destination to 
punishment, but a bare preterition, or non-election to glory. 

Jlquila. — But this cannot be said of those who maintain that reprobation is a 
destination to eternal destruction. 1 It is true, my friend — others use softer 
expressions, yet do they in reality agree in the same opinion, as we have already 
proved. What is this preterition ? Is it a bare negation of all divine actions, 
my friend A polios? Has God determined nothing about those that are passed 
by? Surely this will not be asserted by any who believe in an unconditional 
election. 2 Few will venture to say, that God leaves them unnoticed ; as the elect 
are destined to eternal life, by an absolute decree, do let the votaries of it tell us, 
to what, those who are not elected, but are passed by, are destined. Are they to 
go to hell or heaven? O, say you not to heaven? and is that a display, my 
friend — of the divine benevolence? 

Apollos. — But you know, it is urged that God was not a debtor to any man; 
and though the human race should lack those abilities which are requisite for the 
performance of duty, yet God does not on that ground, recede from his right of 
exacting it; just as a creditor, my friend — does not lose his right to claim, by the 
insolvency of his debtor. 

Aquila. — I frankly admit, that God is a debtor to no man; but notwithstanding 
this, he cannot depart from the rules of justice and equity. Neither the one, nor 
the other, allows that a man should be punished for not performing a duty 
which, for want of ability, it was impossible for him to do. And I may add, 
much less does justice allow, that a duty should be required of him, whom the 
Almighty himself has rendered incapable of performing it. 3 

Jlpollos. — Still it is said, that God in Adam, gave all men the power of 
believing the gospel; but when Adam sinned, they all lost it in him. 

Jlquila. — I never read in Scripture, that God gave Adam any such power, 
much less all his posterity in or through him. This will be apparent, from the 
-fact, that Adam, in his state of innocency, was not obliged to believe the gospel, 
since such a faith implies that we are sinners, freed from sin by the grace of 
God, and restored to the state of salvation. Let me ask, is it likely that Deity 
should give to the first man a power, which he did not need, but deny it to those 
who wanted it most? This would certainly be contrary to all justice and equity. 
Moreover, according to their argument, Adam was necessarily to fall into sin, by 
the previous divine determination, and his sin, by that predestination, was to be 
entailed on his posterity, not by a natural dependency, or the corruption of our 
nature, but by the imputation of God alone. It follows then, that neither he, nor 
his posterity, lost this power through their own fault — but God, by determining 
the one, and imputing sin to the other, deprived them of that faculty. 4 I would 
then ask, how could he require a duty of those whom he had rendered incapable 
of performing that duty, by thus taking away the faculty, or the ability, by 

1 Calvin, and all who follow him, are decisive on this point. 

2 This is positively the argument of Dick, at which the reader will be surprised ; page 369, 
Ed. 1836. s Wesley, Whitby and Fletcher. 4 Whitby and Limborch. 



PREDESTINATION. 291 

which it was to be accomplished ? And I think it will doubtless appear reason- 
able to all, that God restored the power of returning to him and believing, lost by 
the fall, to Adam, when he gave the promise, f the seed of the woman shall 
bruise the serpent's head. If so, with what colour of justice is it denied to his 
posterity, who consented not to his sin, who were born many ages after? Would 
not this be to grant favour to the one guilty of the voluntary offence, and to 
punish the one who took no part in that offence? This would be injustice; 1 but 
according to the Scriptures, God is ready to save all for Christ's sake, and that 
which we have not by nature, is bestowed by grace — so that all have the ability, 
and all may improve the light, and come, if they will, to the knowledge of the 
true, the living, and eternal God. Indeed, my friend — it is not only in opposition 
to justice and holiness, to admit the doctrine of unconditional decrees, but the 
whole system of absolute predestination, is repugnant to the divine sincerity. 

JJpollos. — How, my brother — can you possibly make out this? 

Jlquila. — Upon the supposition of absolute election and reprobation, every 
action of God, with respect to men, and all the things which he decrees, and 
operates, as they regard men, are merely illusory and equi vocative. 

Jlpollos. — Where will this appear? 

Aquila. — It will especially present itself in the divine precepts, and in the 
promises and threatenings of the Deity, both with respect to the elect, and 
reprobate. 2 

Apollos. — Do show me, how it will appear with regard to the elect, first. 

Aquila. — I will. First, in that he requires of them an obedience that he knew 
it was impossible for them to perform, and which he alone could work in them, 
by an irresistible power; this is certainly equivocation, to say the least. Again, 
he threatens them with eternal death, if they do not obey, into which it was 
impossible for them to fall, because he had already predestined them to salvation 
and life, by an eternal and an irrevocable decree. Is there sincerity in all this, 
my friend? In addition to these things, what God works in the elect by an 
irresistible power, he reckons as a duty performed by them, in which he professes 
to be pleased, for which he commends them, — and at the end of the world, will 
reward them, for having thus faithfully and perseveringly discharged their duties, 
with everlasting life. What is all this, but a mere farce, my brother — if man be 
incapable of voluntary action? Is it not charging the Deity with prevarication, 
with representing one thing as true, while he certainly means another. 3 

Apollos. — This does really seem inconsistent. 

Aquila. — It will more obviously appear, if you will but look at it as it respects 
the reprobate. 4 

Apollos. — Why do you think so? 

Aquila. — The prevarication which the doctrine of absolute and unconditional 
predestination charges on God, with regard to the reprobate, will appear mani- 
festly, if we consider that God is supposed to prescribe obedience to those whom 
he would not have to be obedient, and to whom, by an absolute decree, he deter- 
mined never to grant the power requisite for obedience. And he is represented 
as offering and promising salvation to those whom, by an absolute and an irrevo- 
cable decree, he has rejected from salvation forever; and as a consequence of 
these two things, he offers eternal life to them, under a condition impossible for 
them to perform, and which he will never render possible. Is there sincerity in 
this? Is it not prevarication, admitting, as I before said, the doctrine of uncon- 
ditional, eternal decrees, as true? 5 

Apollos. — Indeed my friend — I had no idea that- so many consequences would 
follow in the train of these opinions. 

1 Whitby and Limborch. 3 Fletcher, Whilby and Limborch. 6 Wesley and Fletcher. 

2 Ibid. 4 ibid. 



292 THEOLOGICAL COLLOQUIES. 

Jlquila. — These are not all. Admit it as true, and you will also have to admit,, 
that God entreats, expostulates., is angry with, and is grieved at the reprobate 
When they do not discharge their duty, though he is not willing, that they should 
perform it. They are not only born incapable of moral actions, that shall be 
acceptable to him, and are not only incapable cf discharging, in the strength of 
divine grace, granted through Jesus Christ, any duty prescribed in God's word, 
but by a decree, before the purpose was ever formed to create them, irrespective 
of any future act of theirs, they are doomed to endless misery and despair, as 
'vessels of wrath,'' fitted by God's decree for the promotion of his glory alone, for 
•everlasting destruction. 1 And besides all this. To say that Deity condemns the 
reprobate, as obstinate and rebellious, to eternal fire, as the just punishment of 
this their rebellion, whom before that they were rebels, he appointed to that state 
of misery, by his own, mere arbitrary pleasure, is A polios — to charge God with 
hypocrisy. I know not what else to call it. Admit this, and who can clear the 
Deity of the foul charge of dissimulation, which is thus, unintentionally no doubt, 
imputed to him by those who contend for the doctrine of absolute decrees. 

Apollos. — But stop my friend — let us hear what is said on the other side of the 
question concerning God's sincerity, in all this matter. Some object to your 
view, by saying that God in his precepts, does not declare what he would have 
men to do, but only what they are obliged to do, because his true will, is not con- 
tained in the divine commands, but in his holy decrees, which are his secret will. 2 

Jlquila. — Why my dear brother, this very exception, confirms most positively 
what we say. It proves the accusation true. Who, I ask would not conclude, 
when God commands a thing that he wills it, especially when he annexes to it 
the greatest promises, and the severest threatenings 1 I ask what greater evidence 
can there be, of his true will, than his commands, as set forth in his word ? But 
if God according to this view commands one thing, and wills another, and that 
too, that is quite contrary to it, and that also, which shall, notwithstanding his 
command, inevitably come to pass, may we not in justice say, that he prevari- 
cates with men V And besides, if God be said not to will what he commands 
but just the opposite with respect to the reprobate, how in the name of common 
sense, can these men be said not to do the will of God, when they neglect his 
precepts ? Indeed, they could not do otherwise, for 'God has predestinated what- 
soever comes to pass.' It is true they disobey his commands ; but they are his 
revealed, not his secret will. They are fulfilling his secret will, purpose, decree 
or intention, in living in sin, in order to be damned. 4 

Jlpollos. — But may it not be said that the will of God may be, though not his 
revealed will, the rule of the reprobate's duty ? 

Jlquila. — Certainly not, if you mean not the duties set forth in the Bible, but 
the decreeing or secret will of God. For the plain reason, that if it be secret, it 
lies hid from the reprobates, nor does the rule of duty lay in his commanding will, 
that is, the Bible, for that is not the true will of God, but is improperly so called, 
and such as is no will at all, only with respect to the elect. There is according 
to this argument no law for the reprobate. 5 

Jlpollos. — But may it not be inferred from the precepts, that the reprobate are 
bound to do a prescribed duty. 

Jlquila. — I think not : for if they were obliged to do contrary to that which 
God decrees, they must surpass in power the Deity himself, and you will not 
certainly admit this. No man can be bound to the performance of an impossibi- 
lity, but God has decreed, that the reprobate shall never repent, believe, and be 

1 Dick admits this to be the supralapsarian notion, but condemns it, while by his own argu- 
ment he runs into the same error. 

2 This is Calvin's argument. 4 Calvin. 

3 Fletcher, Whitby, and Limborch, ~° Whitby, and Limborch. 



PREDESTINATION. 293 

saved, and if they could do it, they would certainly be more powerful than God 
himself, and counteract the strength and force of his decrees. 1 

Apollos. — But brother, it is said that God offers salvation to none unless they 
believe., but reprobates will never believe. 

Aquila. — We have a plain and a short answer to this objection. God offers 
salvation to all to whom the gospel is preached, and my friend — he offers it to 
them on the terms of faith in our Lord Jesus Christ. He invites them to lay hold 
on those terms, that thereby they may attain to eternal life : but if he did not offer 
eternal life to the reprobate how could they reject it? What, reject a thing they 
never were offered ? No man can reject a benefit, of which he never has had the 
proffer. To the reverse of this, in the Bible it is positively affirmed, that they 
who do not believe and hearken to the voice of the Lord, do actually and per- 
sonally reject the counsel of God against their own souls. 2 I will give you a few 
texts in confirmation of this point. In Mark's gospel it is said, that Christ when 
he ordained his apostles, said to them, 'Go ye into all the world, and preach the 
gospel to every creature, he that believeth and is baptized, shall be saved, he that 
believeth not shall be damned.' Here is the offer of a benefit, to all, to whom 
the gospel shall come, on condition of faith. But this offer we contend is rejected 
by many to their own ruin, and the Scripture says so. 'But the Pharisees and 
lawyers rejected the counsel of God against themselves.' 'I have called and ye 
refused, I have stretched out my hand, and no man regarded; but ye have set at 
nought all my counsel, and would none of my reproof, I also will laugh at your 
calamity, and will mock when your fear cometh.' Hence said our Lord, O 
Jerusalem, Jerusalem, thou that killest the prophets and stonest them that are 
sent unto thee, how often would I have gathered thy children together, even as a 
hen gathereth her chickens under her wings, and ye would not.' 'He came to 
his own, and his own received him not.' 'They would not have him to reign 
over them,' they rejected the word of God 'and counted themselves unworthy of 
everlasting life.' Indeed, my friend, the Scripture styles those who perish not 
only rebels but fools, 'for my people, 1 the Israelites, 'are foolish, have not known 
me, they are sottish children, and have no understanding : they are wise to do 
evil, but to do good they have no knowledge.' 'The wise men,' says the same 
prophet, Jeremiah, 'are ashamed, they are dismayed and taken : Lo, they have 
rejected the word of the Lord ; and what wisdom is in them ?' The prophet 
Hosea, speaks in the same way, 'Ephraim is like a silly dove without heart ; 
they call to Egypt, they go to Assyria.' Hence says our Lord, 'Every one that 
heareth these sayings of mine and doeth them not, shall be likened unto a foolish 
man, which built his house upon the sand.' Do let me ask my friend — can that 
man be called a fool who rejects a good, of which he never heard, or had the 
offer? Do tell me can one reject a benefit, which was never intended for, much 
less proffered to him ? 3 

Apollos. — But my friend, it is said, that there is your error, that no promises of 
eternal life are made to the reprobate, but when God declares to them 'repent ye 
therefore, and be converted, that your sins may be blotted out,' or 'he that 
believes' 'shall be saved,' that these and like passages are not divine promises of 
eternal life, but only so many bare intimations, whereby God signifies, that 
according to his decree remission of sins is annexed to repentance, and faith in 
Christ Jesus to eternal life. 4 

Jlquila. — This, my brother Apollos — is either a very trifling and unimportant 
objection, or it is a very serious reflection on the promises of God. 

1 Whitby and Limborch. 

* And as Whitby justly argues if the reprobate do not believe, they are not to be blamed for 
they cannot help it. * Whitby, and Limborch. 4 Calvin, Scott, and Henry. 

38 



294 THEOLOGICAL COLLOQUIES. 

Apollos.— How will you make this out? 

Aquila. — It is trifling if your statement be true, since those propositions^ 
wherein salvation is declared to be joined with faith, being pronounced by the 
supreme Lawgiver, who prescribes faith and obedience, are real promises, and 
.equivalent to this, 'believe, and I will bestow upon thee eternal life.' But if this be 
not allowed, then this objection reflects on the divine promises, for it supposes- 
that God is inviting men to faith in him, and is pressing its importance by the 
promise of eternal life, while the great object is not to save them, but barely to 
assert the connection that existed between salvation and faith : and because he 
will not bestow faith upon them, does really deny to them salvation, to whom it 
is offered in his word, which he has commanded to be preached to every crea- 
ture. 1 Tell me, Apollos — is this sincere? 

Apollos. — I must say it does not appear so. 

Aquila. — From hence also it will be seen, as well as from your other objections, 
that the gospel, if the doctrine of absolute decrees be true, is preached to the 
reprobate, the largest portion of those living in Christendom, not for their benefit but 
to their disadvantage, which is to transform the word of life and salvation into the 
word of death and destruction. 2 My brother — this cannot be ? 

Apollos- — But it is said that the reprobates are not in themselves the object of 
the heavenly call, but only so by accident, as they are mixed with the elect, 

Aquila. — But this is to call into question all manner of certainty about the 
divine call : for how can any man, according to this, be certain whether the 
gospel that he hears preached calls upon him or not. For ought he knows he has a 
call, which of late years is named the common call, which is given him by accident 
only, as he is mixed with the elect ? But if the promises of God belong not to 
the reprobates, then neither can they, since it is confessed there is a necessary and 
an irrevocable connection between the two, reject the precepts, nor by rejecting 
them become disobedient. 3 

Apollos. — But ministers may indeed propose salvation to the reprobate, 'but 
God,' it is said, 'does no such thing, it is only to the elect that he offers it.' 4 

Aquila. — But, my friend — to say thus much is most wretchedly to evade the 
force of an argument. Are not ministers, if properly commissioned of God, his- 
ambassadors, set apart, and sent forth on purpose to announce his will to all the 
world? When they invite men to repentance and faith upon the promise of 
eternal life, ought we not to consider it as valid and true as if God had spoken it, 
especially when they declare nothing but what is consonant to his will P Surely, 
Apollos — the Bible, if such men would only peruse it with unprejudiced minds, 
would set them right, and show a more excellent way. Brother — our respect for 
a theory, however specious, should never permit us to warp, or twist the word of 
God, to suit our preconceived opinions. In this case, however, I must say, that 
to receive the doctrine of unconditional election and reprobation, which the best 
Calvinistic divines say, and argue too, can never be separated, one must receive 
so many inconsistencies, and must admit so many consequences, which, with 
the doctrine itself, are so derogatory to the divine perfections, that I am astonished 
when I behold men of acknowledged ability, resorting to methods to palliate and 
sweeten what Calvin justly calls a 'horrible decree.' Indeed Calvinistic divines 
appear convinced of the unreasonableness of the doctrine, at least of absolute 
reprobation, and admit it, only because as they contend that it is positively affirmed 
in the sacred Scriptures. 6 I must really, my friend, say, after all the time I have 
spent in the investigation of this subject, after all the reading and attention of 
which I am capable, it does appear strange to me that men are not ashamed : that 

* Fletcher, Whitby, and Limborch. 3 Limborch and Whitby. & Wesley and Fletcher. 
9 bid. 4 Calvin. 6 Calvin and Scott. 



PREDESTINATION. 295 

they do not blush at the reception of a doctrine that casts so much reflection on 
the divine sincerity, a doctrine that cannot be maintained without doing violence 
to our own reasoning faculties, without wresting the holy Scriptures, the word of 
eternal life. 1 To admit this, we must be involved every day in difficulties and 
intricate mazes, from which we cannot, while we hold such opinions, extricate 
ourselves, or speak of God's dealings toward men in any other way than as a 
tyrant, who does not punish them because they have voluntarily rebelled against 
all law, and rejected the Saviour, but simply because he wills to reduce them to 
anguish extreme, for the promotion of his glory. I aver it, my friend — that such 
an intention or purpose is diametrically opposed to the infinite wisdom of the 
eternal God. 

Apollos. — But it is argued that it is a display of the infinitude of his wisdom 
and foreknowledge. 2 

Aquila. — No ! my friend — it cannot be reconciled with the divine wisdom, 
because it introduces the Deity as expecting what he never intended should come 
to pass, and what never can come to pass, viz : the conversion and reformation of 
the reprobate, and also as prescribing, under the promise of eternal life, what he 
intended always should be done, and which very thing can only be done by him, 
and unless he should do it, will never be done at all : I mean to constrain the 
elect to believe and obey. Are not these things, my dear friend — repugnant to all 
the notions we have of divine wisdom ? 3 

Apollos. — Most assuredly, if the end be predestinated unconditionally, it cannot 
be avoided by any contingency, and it would argue a want of wisdom in Deity, 
to expect and desire what he has determined shall never be accomplished. 

Aquila. — Yes — and a want of sincerity too : but above all, this absolute decree 
is incompatible with the love of God. 

Apollos. — How will you prove this? 

Aquila. — In the Holy Scriptures the divine philanthropy, or love of God to 
man, is magnified to the utmost extent, as it should always be. There we are 
especially informed that God is reconciled to us by Christ Jesus, his love is mag- 
nified because extended to all men: he is represented as tender and compassion- 
ate, as a gracious and merciful Father, as the universal friend of all mankind, 
and the passionate lover of all souls. But this narrow contracted doctrine, take 
it as received by supra or sublapsarians, we have proved it all one, presents the 
Almighty in the most hideous form, as a wilful, cruel, inexorable being, revenge- 
ful and unwilling to be merciful, or rather so unmerciful, that he formed men 
only for sorrow that is extreme 4 In the decree of absolute reprobation, God is 
placed before us as one who acts towards his rational creatures, the greatest part 
of them at least, with implacable rage and boundless hatred : one whose cruelty, 
and tyranny surpass that of the most inhuman and cruel of tyrants : one who 
damns men by an absolute decree, before they were created : and one who creates 
them only to damn them. 5 You seem amazed by brother— let me go on. This 
unconditional reprobation represents God as destining men to sin and to destruc- 
tion, and it precludes them from all hopes and means of bettering their condition. 
It then consigns them to everlasting misery for what they could not help nor 
avoid. 6 This is represented as the God that sports himself at our unhappiness, 
and triumphs in our fall. In a word, my brother — they would represent him as 

1 The words of professor Dick are remarkable : 'However awful and revolting to our feelings 
the doctrine may be, however liable to objections it may seem, and whatever startling inferences 
our perverse reason may deduce from it, it is impossible, with any appearance of fairness, to 
deny that it,' namely, the doctrine of reprobation, 'is delivered in the Scriptures.' — Dick's The- 
page 369, ed. 1836. 

2 Calvin, Scott, Dick, and Henry. 4 Fletcher and Watson. 6 I/imborch and Whitby 

3 Fletcher, Wesley, and Whitby. * Limborch and Whitby. 



296 THEOLOGICAL COLLOQUIES. 

one who wreaks his vengeance, and darts his thunderbolts all around, without 
distinction, sparing but a few whom he fondly, and for no reason, but simply 
because he wills it so, loves, while with a revengeful hand he casts the rest of 
mankind down to everlasting fire. 1 Not only men of all sorts and conditions, 
families, tribes, nations and countries, but what is horrid to think of, even some of 
those helpless innocent babes, born both of pagan and christian parents, who die 
before they have known the difference of good and evil, much less acted or per- 
formed either. What think you, Apollos — to represent the Deity thus, is it to 
make him a God of love ? 

Jlpollos. — O ! my friend — this is making the Divinity a ghastly spectre, a fright- 
ful monster, or some fell fury, not a God of mercy, the father of consolation and 
comfort. If these be some of the fatal consequences that naturally flow from 
such a system, I am sure I shall never adopt it as the plan which displays such 
an immensity of love. 

Aquila. — The world, my friend — will see, and after all find, that God is ready 
to have mercy on all : and you may depend on it, that the absolute predestinarian, 
when he looks at his system, and applies it to his own family, his wife, his chil- 
dren, himself, must tremble. Good night. 



COLLOaUY VII. 

AN EXAMINATION OF SOME PARTS OF THE SACRED WRITINGS, WHICH HAVE BEEN ADDUCED, 
IN SUPPORT OF THE DOCTRINE, OF ABSOLUTE AND UNCONDITIONAL PREDESTINATION. 

Apollos. — I have been engaged since our last interview, my friend — in the 
consideration of the great subject of divine predestination. I have been looking 
into the arguments of that class of divines who receive and teach the doctrine of 
an unconditional election and reprobation — and I find, there are a certain set or 
class of texts, which they usually quote, to support their notions. I have come 
this evening, with the determination to request an examination of them; and I 
shall be truly pleased, if you will undertake it. 

Aquila. — With pleasure, my friend! It is not to be supposed, that a body of 
such intelligent and holy men, as many of the divines of that way of thinking 
are, would embrace opinions of this kind, without believing that they were 
authorized to do so from the word of God. I am of opinion, that in this they 
err, not that I would offer that opinion as an answer to their arguments, but I 
believe, that such a fair and consistent exposition has been given, of those very 
texts, quoted to prove the doctrine of absolute predestination true, that any man 
who will read them, in connection with the context, must be constrained to say, 
that reason and Scripture are against this notion. It will then, only be my part 
to introduce the opinions and expositions of others, and your part to offer your 
objections. 

Apollos. — Not my own, my friend — but those of others, who hold the doctrine 
of absolute election and reprobation. 

Aquila. — Well, I mean simply-, that you shall offer the texts in favour of this 
doctrine, and I will assign some reasons why I think they should not be taken in 

1 I hope it will not be said that this is a misrepresentation. I had thought myself that it was 
only the opinion of supralapsarians, until I referred to others called sublapsarians or moderate 
Calvinists. These are the words of professor Dick, 'Their sinfulness,' he means the reprobate, 
<could not be the reason of rejection in the one case, since it was not the cause of rejection in 
the other,' the elect. 'We must therefore resolve their opposite allotments into the will of God, 
who gives and withholds his favour according to his pleasure.' 



PREDESTINATION. 297 

support of the Calvinistic creed. But that we may avoid confusion, let me 
suggest, that our arguments be reduced under two general heads : — those in 
which an attempt is made to defend absolute election, and then those offered in 
support of unconditional reprobation. 

Apollos. — This is well thought of; for the more methodical we are, the less 
liable to error, at least to confusion. I find it a great advantage to consider things 
in order, and by rule ; it helps me much. 

Aquila. — It does so; and a great man has advanced the idea, that he who does 
not act, and think too, by rule, accomplishes nothing of importance. Let me also 
suggest another thing that may help us ; I mean a division of the several sorts 
or classes of texts, which are offered in support of absolute election; so that we 
may come understanding 1 ^- to the point at issue. For instance, some texts make 
mention of election, of electing a few, and of some ordained to eternal life; 
others present the cause of election, and in them, as we once before named, 
are set forth the good pleasure and purpose of God, the counsel of his will, and 
the grace and the mercy of God ; while other texts seem to present all other 
divine and gracious acts, as subordinate to the election of God, which as an act, 
preceded all others. 

ApoUos. — Well, my friend — take this very arrangement ; I have no objection 
to it at all — and commence with those arguments founded on the word election, 
or elect, and consider them. 

Aquila. — As to that class of arguments, Apollos — I would say, it is certainly 
incorrect, to infer an absolute and an eternal election to salvation, without any 
respect to faith, from the bare word 'election.' It should most certainly have 
been proved that this word has no other sense in the holy Scriptures. Now when 
we come at another time, to treat of the actual election of the faithful, as one of 
the promises of the New Testament, we will then produce the various accepta- 
tions of that word ; by which it will appear, that it is no where in Scripture to be 
met with in that sense, in which it is held by either supra or sublapsarians. At 
present however, my friend — as it will not divert us from that arrangement 
which we proposed for ourselves in the commencement, we will consider any 
text that is usually presented, to show that our view of it, as conditional, is 
fallacious. 

Apollos. — With this understanding then, I will offer a text, and it is one which 
is often quoted, and one that was used by our Lord himself, f So the last shall be 
first, and the first last ; for many be called, but few chosen.' These last words 
are also to be met with in the twenty-second chapter of the same book, f for many 
be called, but few chosen.' 

Aquila. — Although my friend — I have heard them quoted hundreds of times, 
I never could see, and I am sure no honest mind can come to the conclusion, that 
they do at all teach the doctrine of absolute election. In the twentieth chapter of 
Matthew, the book out of which these words are taken, as is manifest from the 
foregoing parable, by <ihe chosen,' we are to understand those who were last 
called, viz: at the eleventh hour of the day, and who, after working one hour, 
received a reward equal with those who had borne the heat and burden of the 
day. From this, it will be seen that these elect, or chosen, are not opposed 
therefore, to others who were excluded from receiving the reward, which must 
have been, did this text really mean the decree of absolute predestination ; but it 
actually relates to those who were made equal to them, in the reward, though 
they had borne, as already said, the greatest burden and heat of the day. 
Besides, my brother — election, or this choosing, is not said to precede the per- 
formance of the duty, but to follow it, when the day's work was ended. 



298 THEOLOGICAL COLLOQUIES. 

Priscilla. — O ! that is what I have often looked at — then, and not till then, are 
they called the elect, or chosen. 1 

Jlquila. — And this, on account of that goodness and grace granted to them, by 
which the Lord was pleased to make them who were last, equal to those who 
were first. If you will turn also to the 22d of Matthew, you will find that the 
other place, where these same words are used, is a conclusion from a parable ; 
but that it does not relate to such an absolute election, whereby those denomi- 
nated the elect or chosen, are opposed to the called, and who themselves are 
brought in with an inefficacious call, by the external word only, and yet are 
irrevocably reprobated by God, which appears from the parable itself, and the 
whole scope of it. 2 

JLpollos. — I had forgot to take these texts in connection with the context. 

Jlquila. — In the whole parable, our Saviour designed to represent the divine 
goodness and beneficence towards the Jews, and their wilful rebellion and obsti- 
nacy toward the living and merciful God, as the true and proper cause of their 
rejection, which would have been of no force, on the supposition of an absolute 
decree of election and reprobation. Prom the intention then, of the parable pre- 
ceding the words, it must be said, that by the 'called,' we are to understand those 
who did not hearken to the invitation of God, although they did profess, in some 
measure, an external obedience, and by this means would be reckoned among the 
number of the faithful, yet were devoid of true faith, and upright and holy 
hearts ; 3 but by the elect, or chosen, those who had obeyed the call of God; and 
are therefore taken out of, and elected from the rest, that they may be partakers 
of the marriage feast, i. e. everlasting life. 4 

Apollos. — I find, whenever I advance a text to sustain the objections which are 
made to any doctrine, it is of infinite importance to understand the context, and 
that well: indeed it is, my brother — so forcibly impressed on my mind, that I 
hesitate to present the opinions of any man, however learned, until I have read 
the entire context. 

Jlquila. — You are certainly right, my friend — to take detached parts of Sacred 
Writ, we may prove almost any thing. The Bible should be taken altogether as 
a whole, and as a whole too that can never contradict itself. 

Apollos. — Well — I will adduce another text, it may be found in the first chap- 
ter of Ephesians, 'According as he hath chosen us in him, before the foundation 
of the world, that we should be holy and without blame before him in love.' 
Does this text clearly set forth the doctrine of an absolute election? Now it is 
said that an election is not only here proclaimed, but that it is made before the 
foundation of the world ; and also that faith and obedience are the fruit of it, and 
cannot therefore be the condition that precedes it. 

Jlquila. — If you will search the Bible I think you will find that this is the only 
text that mentions an election before the foundation of the world ; but in all other 
places, wherein that word is used, we are plainly to understand by it, that divine 
act by which the Deity makes a discrimination between men in time. Election 
therefore, in this place, does not properly mean or denote an election to glory, but 
election, or rather the decree of election to grace ; for by it we are chosen to be 
holy and faithful, God decreeing, before the foundation of the world, to elect us 
in Christ, i. e. to call us to faith and holiness of life, and by this means to all 
spiritual and heavenly blessings. 3 

1 Whitby and Limborch. 

2 Ibid. 

3 This is according to the exposition of both Scott and Henry. 

4 Scott and Henry both apply this calling to the different sorts of men, and the choosing, to 
an experimental knowledge of salvation in this life. 

5 Whitby, Benson, and Limborch. _ 



PREDESTINATION. 299 

Apollos. — Think you this is the meaning of the text '? 

Aquila. — That this is its true and intended import you will perceive, my friend — 
if you will consider that this election is said to be in Christ ; but the absolute 
election so much spoken of cannot be said to be made in Christ, because it pre- 
ceded the decree of sending Christ into the world, according to the opinion of those 
who contend for the absolute, unconditional, and eternal decrees of the Deity. 
Their argument is this, God does not elect men, because he considers them as 
delivered by Christ, but because he has elected them, therefore he decrees Christ 
to be their Mediator. 1 Moreover, if the apostle here meant an election to glory, 
it will follow that this glory is the means of grace; for if God has elected us to 
glory, to the end that we may be holy, it follows that holiness, which is usually 
denoted by the word grace, is the end with respect to glory, which is highly 
absurd. 2 Now from these considerations, I think, my friend — that the exposition 
here given, in opposition to that by Calvin and others, is much the most consis- 
tent, and indeed suited to the whole argument of the apostle, throughout the 
chapter. 

Avollos. — But it is objected that the election, such as you maintain, does not 
bring with it spiritual life. Election, it is said, in this place is of the same lati- 
tude as the blessing of God : as mentioned in the third verse, 'He hath blessed us 
according as he hath chosen us.' It is said it ought therefore to comprehend the 
blessing of faith, and a spiritual life, communicated by the grace of God. 3 

Aquila. — There is no consequence at all in this argument. The apostle thanks 
God for election, and for all the blessings flowing thence upon those who submit 
to this divine election : but does it follow that those blessings are of the same lati- 
tude with the divine election ? 

Apollos. — No ! I suppose not. Tt may more justly be inferred, I presume, that 
those blessings shall be the portion of none besides the elect, because they flow 
from the election or choice to gospel privileges. But it is said that, 'as many as 
were ordained to eternal life believed.' Here again it is argued that not only some 
were ordained to eternal life, but likewise that this ordaining preceded their 
faith. 

Aquila. — Mark, my friend — they are not said to be preordained, much less by 
God, but only ordained, i. e. disposed according to the true import of the word, to 
eternal life. 4 Now that by ordained we are not to understand those who are abso- 
lutely and unconditionally elected or chosen to eternal life, is manifest from hence, 
that it would then follow, that they who did not believe were reprobated by God 
from all eternity. That St. Paul and Luke the Evangelist not only knew this, but 
also were willing that it should be known to all men, and therefore committed it 
to writing, all of which is absurd in the extreme. 5 Moreover, if we examine we 
shall find that the whole context does not admit us, by the ordained, to understand 
those absolutely elected to eternal life. For St. Paul turns himself from the Jews to 
the Gentiles, because the former 'rejected the word of God, and judged themselves 
unworthy of eternal life.' Then it is added of the Gentiles, that f as many as were 
ordained to eternal life believed.' If by the ordained we understand those abso- 
lutely elected to eternal life, this would not have been a reason of his turning 
from the Jews to the Gentiles, on account of the former rejecting the word of 
God, for it would follow that the Jews rejected it, because they were not elected 
to eternal life : and further, whoever among the Gentiles were not elected, it 
would also follow rejected the gospel? 6 

Apollos. — But this will not do ? 

Aquila. — I think not, my friend, — but it may be asked, what was the occasion 

i Fletcher and Whitby. 3 Calvin and Scott. s Limborch. 

2 Limborch. * Benson, Whitby, and Clarke. 6 Ibid. 



300 THEOLOGICAL COLLOQUIES. 

of the apostles turning from the Jews, to the Gentiles; and why was not the 
infidelity of those among the Gentiles, who were not elected to eternal life, as 
good a reason for his returning from them to the Jews, since according to this 
theory, whoever among the Jews were elected, did believe, as well as the elected 
among the Gentiles? 1 

Apollos. — What then, is the true meaning of the text? 

Aquila. — It is said, and doubtless with much propriety, that some words which 
seem passive in the Hebrew language, are not really so, but are active, and 
signify an immanent and a reciprocal action; and the apostles of our Lord, with 
great propriety, follow in their writings, this example of their native tongue. 2 I 
will give you, my friend — some very glaring instances of it : 'For they being 
ignorant of God's righteousness, and going about to establish their own righteous- 
ness, have not submitted themselves to the righteousness of God.' 'Furthermore, 
we have had fathers of our flesh, which corrected us ; and we gave them reve- 
rence; shall we not much rather be in subjection unto the Father of spirits, and 
live?' 'Submit yourselves therefore, to God; resist the devil, and he will flee 
from you;' 'likewise, ye younger, submit yourselves unto the elder; yea, all of 
you, be subject one unto another, and be clothed with humility; for God resisteth 
the proud, but giveth grace unto the humble. Humble yourselves, therefore, 
under the mighty hand of God, that he may exalt you in due time, — casting all 
your care upon him, for he careth for you.' 'If so be, that ye have heard him, 
and have been taught by him, as the truth is in Jesus ; that ye put off concerning 
the former conversation, the old man, which is corrupt, according to the deceitful 
lusts, and be renewed in the spirit of your mind ; and that ye put on the new 
man, which after God, is created in righteousness and true holiness.' 'Wives, 
submit yourselves to your own husbands, as is fit in the Lord;' 'that they may 
teach the young women to be sober, to love their husbands, to love their children, 
to be discreet, chaste, keepers at home, good, obedient to their own husbands, 
that the word of God be not blasphemed. Young men, likewise, exhort to be 
sober minded — in all things showing thyself a pattern of good works; in doctrine 
showing uncorrupmess, gravity, sincerity, sound speech that cannot be con- 
demned, that he that is of the contrary part, may be ashamed, having no evil 
thing to say of you. Exhort servants to be obedient to their own masters, and to 
please them well in all things, not answering again,' &c. 'Put them in mind to 
be subject to principalities and powers, to obey magistrates, to be ready to every 
good work.' Here then, Apollos — are specimens of that internal, that reciprocal 
action, as it is called, all which are calculated to show what is implied in the 
text you have offered for elucidation. 

Apollos. — All certainly show an action on one-self. 

Aquila. — They do ; and to the same rule or custom, may be reduced the words 
of the text; for we have already suggested that the same word in the original, 
may be correctly rendered disposed, Tsrccy^svot Tetagmenoi, here translated 
ordained, is most certainly used in this way here. Indeed it is elegantly opposed 
to the act of the unbelieving Jews, who judged themselves unworthy of eternal 
life. It signifies then, those who, by the assistance of the preventing grace of 
God, were disposed, purposed and intended in themselves to embrace, with that 
aid which the Deity granted, eternal life, under whatever terms it might be 
proposed to them. 3 

Apollos. — This does appear to be the meaning of the passage; but there is an 
objection to this exposition, 

Aquila. — What is that, my friend? 

1 Limborch. 2 Ibid. 3 Whitby, Fletcher, Limhorcb. 



PREDESTINATION. 301 

Apollos, — If this be admitted, then some previous dispositions in men, may 
also be admitted. That is to say, a man may be disposed to eternal life, and 
willing to seek it, before he hears the gospel invitation. 

Aquila. — My dear brother — the Scripture is clear on this point. Was not Cor- 
nelius disposed to eternal life, before he heard the gospel invitation by Peter? 
Surely he was; and we read, 'but he that doeth truth,' i. e. the man sincerely 
disposed to know the way to heaven, 'cometh to the light, that his deeds may be 
manifest, that they are wrought in God.' 'If any man will do his will, he shall 
know of the doctrine, whether it be of God, or whether I speak of myself;' 'he 
that is of God, heareth God's words ; ye therefore hear them not, because ye are 
not of God.' I am not alone then, in this opinion; the Scriptures, and many of 
the learned, are on my side on this important point. 1 

Apollos. — This does most certainly render the words of the text most con- 
sistent, and in perfect accordance with the economy of divine grace, and the free 
agency of man. 

Priscilla. — Yes; and it is so much calculated to justify the dealings of God 
with man, and lay the guilt at the sinner's own door. Every man has granted 
to him one talent at least, 'the true light lighteneth every man,' — when that light 
is improved, and properly exercised, there is a disposition to pursue the course 
that will lead to eternal life ; but if it be stifled, the reverse lakes place. I have 
often known it the case, that people were seriously concerned about their souls, 
before they ever were accustomed to go to church, or ever heard a gospel dis- 
course. At last the man of God comes along, and as in this case, those who 
were honestly anxious for eternal life, at last perceiving the way that led to it, 
laid hold on, and embraced the pardon of sin, by faith in our Lord Jesus. O! 
how simple and how plain is this method! it is all of divine grace; 'grace,' 
'light,' a 'manifestation of the Spirit,' are given to all; like the fire hid in the 
flint, it is implanted in every bosom by the living God; many men 'quench the 
Spirit,' and smother the fire, until by unbelief it is extinguished forever. Others 
voluntarily seek to improve the light, and when the gospel is preached to such, 
like steel it strikes the hidden flame, from the flinty heart, and such disposed to 
eternal life, believe, and are freely pardoned. 

Apollos. — O, this clears the text of every difficulty ; I have not the shadow of a 
doubt on my mind, 'as many as were disposed to eternal life, believed.' 

Aquila. — This is certainly the fair and consistent meaning of the text. I 
would not say so, if I did not most conscientiously believe it. 

Apollos. — This appears very clear to my mind; there are other texts however, 
which are often quoted, where the counsel and purpose of God are spoken of, 
that I should like to have also examined. 

Aquila. — These come under that second class of arguments, which we pro- 
posed to consider. There are many of these texts where the will, counsel, good 
pleasure, and purpose of the Deity are named. But permit me, Apollos — to tell 
you, that it is certainly a weak way of arguing, to infer any thing from words 
only, in favour of the absolute election of some few, unless it could be proved 
from those places, that God, according to the counsel of his will, had elected 
some men especially, to eternal salvation, without any regard to their faith or 
works; which certainly cannot be done, since in none of these texts is there the 
least sign of any such election. 2 

Apollos. — Do you think that this can be proved, my brother ? 

Aquila. — I really do, — and that by the closest and fairest examination of the 
texts themselves. 

1 Whitby, Fletcher, Lirnborch ; and Doctor Scott himself, admits that it may mean a 
previous disposition, the product of preventing grace. 

2 Whitby, Watson, Lirnborch. 

39 



30.2 THEOLOGICAL COLLOQUIES. 

Apollos. — Well, let me give you one ; analyze it, and see if it be not found 
there. The first I will give you, are the words of our Lord: 'I thank thee, O 
Father, Lord of heaven and earth, because thou hast hid these things from the 
wise and prudent, and hast revealed them unto babes ; even so, Father, for so it 
seemed good in thy sight.' 

Aquila. — I am sure that there is nothing in this text, that does in the least 
imply any such absolute election; much less can any solid argument be deduced 
from it, in favour or defence of any such system, as that of unconditional 
predestination. 

Apollos. — How do you prove it? 

Jlquila. — The text admits of a two fold interpretation. The first is, that our 
Saviour, having an eye to the mission of the apostles, described in the foregoing 
chapter, thanks God that he had not committed the doctrine of salvation to wise 
men, endued with the learning of this world, by whose ministry he would call 
men to salvation, and bring them to the faith as it was to be revealed in him ; but 
to 'babes,' i. e. men comparatively illiterate, like children, wanting in wisdom 
and learning. The glory of God was most conspicuous, in enduing such 
illiterate men with a knowledge so sublime, and rendering them capable of an 
undertaking so arduous and difficult. 1 Again, my friend— another interpretation 
of the text is, that by the 'wise and prudent,' we are to understand those puffed 
up with self-conceit, and the vanity of their own wisdom and understanding; 
and by 'babes,' persons that are humble and teachable, like children, this being a 
common term, I mean children, for the disciples of our Lord, on account of their 
simplicity and humility of heart and manners. The meaning then, of the words, 
would be, that the Saviour, reflecting on the infidelity of those who inhabited 
Chorazin and Bethsaida, thanks his Father for having so planned that system of 
truth, about to be promulgated to the world, that it should be adapted to the 
peculiar condition of the lowly and humble poor, while it was humiliating, and 
unsuited to the pride and vanity of the haughty worldling. And this may 
moreover, be the meaning of the text, because the gospel has no regard, and pays 
no court to the good things, or wisdom of this world ; but commands us to deny 
these, and pursue the future invisible blessings of heaven, from whence it seems 
to be foolishness, in the eyes of the worldly-minded and thoughtless man. 2 

Apollos. — This then is the simple reason, why the gospel is said to be hid from 
the wise — simply because they will not believe it ; but revealed in the humble 
heart, that is, adapts itself to the peculiar state of their minds, and they, in the 
simplicity of their souls, readily hearken to it. 

Aquila. — Yes ; the Scripture every where advances this idea ; 'For when, in 
the wisdom of the world, the world by wisdom knew not God, it pleased God by 
the foolishness of preaching, to save them that believe.' Take then the words in 
any sense you will, Apollos — and it must be apparent, that the good will of God 
is manifest, and presents itself as the cause of the divine action; but in neither 
sense, is there any thing that will present itself as evidence, in support of the 
doctrine of absolute election. 3 To all this may be added, the exposition of our 
Lord himself. When John sent to him, to know if he were the true Messiah, he 
directed the messengers to inform him of the signs, by which his Messiahship 
was attested, and among others, bid John's disciples to tell him, that 'the poor 
have the gospel preached unto them.' These, in every age of the world, have 
been neglected. Might not the remark of our Lord, have special relation to 
them, and imply that the time had arrived when men would go forth, who should 
proclaim salvation to the poor, as well as to the rich ; when the lowly in heart, 
and in mind, should hear and understand the great and glorious plan for rescuing 
men from everlasting death? 

1 Benson and Limborch. 2 Whitby and Limborch. 3 Clarke and Wesley. 



PREDESTINATION. 303 

Apollos. — This, I think, seems quite reasonable. There is however, another 
text that is very often quoted, and as it is a favourite one, with some, who con- 
stantly apply it to themselves, I want you to give me your views of it ; 'Fear 
not, little flock, for it is your Father's good pleasure to give you the kingdom.' 

Aquila. — There is not in this place, any thing at all, that countenances the 
doctrine of absolute election. It is evident that our Lord, by the 'little flock' here 
named, means his disciples, who cleaved to him, while others deserted, and were 
but few in number. He calls God their Father — therefore he considers them as 
ingrafted into himself by faith, for by faith it is that we are the sons of God. 
'But as many as received him, to them gave he power to become the sons of 
God, even to them that believe on his name.' They had received him, or as St. 
Paul says, 'they were all the children of God by faith.' Hence is apparent, the 
design of our Lord. He wished to dissuade his disciples from a needless solici- 
tude and care, for the things of this life ; not only because their heavenly Father 
careth for them, but also because all those things should be added over and above 
to them, who 'seek first the kingdom of God and his righteousness.' He then 
adds, 'fear not, little flock,' i. e. be not anxiously careful for the future things of 
this life, for 'it is your Father's good pleasure to give you the kingdom,' viz: that 
of God. Pray tell me, my brother — what is there in all this, that favours the 
doctrine of an absolute and unconditional election of some, to everlasting joy, 
without any respect to their faith or obedience? 1 

Apollos. — There is no election or reprobation either in it, T do candidly believe ; 
but then it is said there is in that other favourite passage. And indeed it is one in 
which I delight, though I do not receive it as absolute predestinarians do. 

Aquila.— What is that 1 

Apollos. — 'Who. hath saved us, and called us with an holy calling, not accord- 
ing to our works, but according to his own purpose and grace, which was given 
us in Christ Jesus, before the world began, but is now made manifest by the 
appearing of our Saviour Jesus Christ.' 

Aquila. — Truly, my brother — I see nothing here from whence, even with any 
sort or kind of probability, it may be even inferred, that we are to understand the 
divine purpose here mentioned, as the absolute and unconditional appointment of 
some persons to eternal life, no respect being had, to either faith or works. 

Apollos. — What then is the purpose of God here mentioned ? 

Aquila. — It is evidently, as set forth, that determination of the Deity, where- 
by he was fixed, before the world began, to call men to seek salvation, and 
place them in the possession and enjoyment of the same, by faith in our Lord 
Jesus Christ. The apostle simply and plainly tells us, that the calling proceeded 
from God, not according to our works ; that is he was not moved to do it by the 
merit of our works, since we were all sinners, subject to the divine wrath and 
condemnation, but according to his own purpose and grace in Christ Jesus. Now, 
my brother — although God in his gracious call to salvation had no regard to our 
works, yet would he not bestow it on man, though called, only on condition of 
that faith. That is the medium and instrument, not meritoriously so, of a change of 
heart, and the renovation of our nature, which cannot be denied. 2 Let me, 
Apollos — transpose these words, and present them according to the order of time, 
evidently set forth therein, and you will at once see the propriety of the above 
remarks. 'According to his,' i. e. God's, 'purpose,' i. e. intention or decree, 'and 
grace,' i. e. favour, 'which was given,' i. e. fixed upon in the mind of the divine 
Trinity, 'before the world began,' i. e. was created, 'but is now made manifest,' 
i. e. revealed, 'by the appearing of our Saviour Jesus Christ' He has 'called us 
with an holy calling,' 'and hath saved us, not according to our works:' O no ! for 

1 Limborch and Whitbv. 2 Ibid. 



304 THEOLOGICAL COLLOQUIES. 

it is by faith, without the deeds or works of the law, that we are saved. Tell me, 
my friend — is there any unconditional and eternal election in all this ? 

Apollos. — How necessary it is to analyze almost every word of a text, some- 
times, in order to understand it fully. I am sure that the purpose here set forth, 
was to call men to be saved, by Christ in his way of grace, without the merit of 
works. There is another text, and one too that is often quoted, which is used by 
St. Paul to the Romans. These are the words, 'And we know that all things 
work together for good to them that love God, to them who are called according 
to his purpose. For whom he did foreknow he also did predestinate to be con- 
formed to the image of his Son, that he might be the first-born among many 
brethren. Moreover, whom he did predestinate them he also called, and whom 
he called them he also justified, and whom he justified them he also glorified.' 
Here it is said, my friend Aquila — is the golden chain of salvation, each of whose 
links is so fastened to the other, that whoever is partaker of the one, must be par- 
taker of all the rest, and since the uppermost link is the foreknowledge of God, 
or his decree, from thence is derived, by a necessary connection, all the other 
comfortable blessings, together with salvation itself. 1 

Aquila. — To give a full reply to this objection, and clear up the words of the 
text, it will not be amiss to inquire, in the first place, what was the apostle's scope 
and intention in adducing it. From the whole chapter his design appears to be 
nothing else but to comfort the faithful, under the most grievous persecutions 
which they suffered for the sake of the gospel, and that for this reason, because if 
we suffer with Christ, we shall also partake with him of the heavenly glory, 
which reason he prosecutes at large, from the 17th to the 28th verse. In these 
and the following words, for the further consolation of the faithful under persecu- 
tions, he teaches them that these afflictions, so far from hindering them, would 
be a furtherance to their salvation, and shows by what methods and by what 
steps they should, through them, attain to everlasting salvation. Various exposi- 
tions of this text have been given, but the context must ever be taken into the 
account, in order to understand it. 

JLpollos — Indeed I never thought about the design of the chapter. This is a 
very important thing, I at once perceive it. Many neglect it. 

Aquila. — Yes, my friend — many an error has grown out of this course, not 
necessarily, but because those who read will not seek to understand the true 
meaning and design of an author. From the design of the chapter, thus cleared 
up, it is easy I think to give a fair solution of the words, so much insisted on, by 
those who hold the doctrine of absolute predestination. 2 It will thus appear, 1. 
That the characters, or subjects of these remarks of the apostle, are those who 
truly and sincerely love God, and to whom all the other things that follow are to 
be applied. Now the lovers of God, my friend — are those who obey him, or keep 
his commandments. 'He that hath my commandments, and keepeth them, he it 
is that loveth me, and he that loveth me shall be loved of my Father.' 'For this 
is the love of God that we keep his commandments.' These are 'the called 
according to his purpose,' the christian believers, who live according to the gospel 
rule, and seek not for righteousness according to the works of the law. 2. Now 
to such he says, that 'all things,' not their sins as some pretend to think, but their 
sufferings and persecutions, 'should work together for good ;' because by them, 
instead of becoming miserable, as the world supposed, they should be the better 
prepared for everlasting life ; by which, as by so many degrees, they should 
ascend to it. Hence, 3. This very assertion that 'all things work together for 

1 Calvin, Scott, and Henry. 

8 Dr. Scott admits the design of the chapter is to comfort the church under its afflictions, 
which were at times ready to overwhelm and discourage it. 



# PREDESTINATION. 305 

their good/ the apostle proves by adding this reason, 'for whom he did foreknow 
them he also did predestinate to be conformed to the image of his Son,' &c. by 
which it is plain that none others are meant by those 'whom he foreknew,' than 
they who love God, 'being called according to his purpose.' You will observe, 

my friend that this foreknowledge does not denote a bare knowledge, but also the 

approbation of the Deity, as is plain from Scripture, 'for the Lord knoweth,' i. e. 
appro veth, 'the way of the righteous:" and again, 'Nevertheless the foundation of 
God standeth sure, having this seal, the Lord knoweth,' i. e. approveth, 'them 
that are his,' from whence it follows, that if to foreknow, as used here, means, 
according to some commentators, to decree, which I am ready to admit, the Deity 
thereby resolves to love and approve of those who, according to his calling 
through our Lord Jesus Christ, love him : for as he actually loves and approves, 
with complacency and delight, of none but them that love him, so he has decreed 
to delight himself in the love, and approve the course of none else. 1 

Apollos. — All this being granted what will be the exposition of the subject? 

Jlqvila. — If we take those whom God foreknows, or approves, in this sense, the 
context it is thought, will be clear, and runs thus: Ail things, i.e. all the adver- 
sities and ills of this life, 'work together for good to them that love God,' i. e. for 
these faithful souls whom God approves, whom he foreknew, or decreed to love, 
'them he also predestinated to be conformed to the image of his Son,' i.e. that 
thev should arrive at salvation by the way of the cross, or 'ihrough much tribula- 
tion,' after the example of his Son, for this conformity does not consist only in the 
holiness which the faithful children of God possess, and exercise here, and the 
glory possessed by them hereafter, being thus like their master, but they are called 
to be like him in suffering, yea! to suffer with him, and thus be conformed to the 
image of God's dear Son, i. e. to tread in the way that leads to that glory. 'If so 
be that we suffer with him, that we may be also glorified together.' 

Apollos. — My dear friend — I begin at once, I think, to see through the whole 
subject. Do proceed if you please, I interrupt you. 

Aquila. — Well now, 4. The apostle adds, whom he did predestinate, them he 
also called: where, by the connection, it is evident that he still speaks of the same 
predestination, viz. that of the faithful to salvation, by the cross and afflictions, 
after the example of Christ, to whose image they are thus by suffering to be con- 
formed. From this it also appears, that the calling ought to be taken in the same 
sense, not of the first calling of men to the faith, but of calling the faithful to the 
cross, to suffering and death, after the example of their master, and according to 
the purpose of God. For God in his Providence calls his children, at his own 
appointed time, to suffer, to which they ought to submit with a faithful and fixed 
purpose, a cheerful mind, and not to be diverted from the integrity of their lives, 
the sincerity of their love, the lively exercise of their faith, and the constancy of 
their profession, 5. It now follows that whom God calls to this work of suffer- 
ing, them he also justified, or rather will justify, i. e. sustain, acquit, approve, 
the past time being used for the future, thereby to show the greater certainty of 
it, as is the meaning of the next words, and whom he justified them he also glori- 
fied, i. e. God will bestow upon them grace to support, shall daily approve their 
course, and give them continued evidence of acceptance in that work of affliction 
in which they are engaged, 'great peace have they that love thy law, and nothing 
shall offend them.' Not only shall they have the daily witness of their pardon, 
and their acceptance, but God shall adjudge to his faithful suffering children 
eternal life as just: and in the general judgment shall justify, accept, and approve 
them, notwithstanding the accusations of him who is the 'accuser of the brethren :' 

1 Limborch and Whitby. 



306 THEOLOGICAL COLLOQUIES^. 

and at last, he shall crown them with that reward which he has promised to those 
who suffer with his Son — 'they shall be glorified together.' 1 

Jlpollos. — Here is most certainly an interpretation, consistent with and agreea- 
ble to the design of the apostle, as evidently set forth in the context, the text being 
intended by him to comfort the afflicted under their numerous sorrows. 

Jlquila. — But if, by the foreknowledge of God, we should understand that 
eternal, absolute, and immutable election of certain men to salvation, and by the 
calling here named, what some denominate that efficacious call to faith, by 
which the called, are necessarily inclined to it — no reason of comfort, under 
afflictions, can possibly be raised from these words. It would not then follow, that 
all adversities will tend to the good of those that love God; because he has 
irrevocably elected some persons to salvation, according to his absolute purpose, 
without any regard had to their faith, and in time, calls them so effectually, as to 
work faith in them by an irresistible power. Now all this, has nothing at all to do 
with the afflictions of God's children, the great object and design of the apostle's 
remarks ; nor does it follow, because whom the Lord justified, them he also 
glorified, that the justified should persevere, and never swerve from the faith, and 
the love of God, to their lives' end; for what is here spoken, is only certainly 
spoken of them, as far as they love God ; but if they should happen to fail, in 
persecutions, as they deny God, so will he also deny them. 'If we suffer,' says 
the same apostle, 'we shall reign with him ; if we deny him, he also will deny 
us.' And our Lord, doubtless in allusion to the same thing, says, 'Whosoever 
shall confess me before men, him will I also confess before my Father which is 
in heaven ; but whosoever shall deny me before men, him will I also deny before 
my Father which is in heaven.' 

Jlpollos. — My friend — I am forcibly impressed, I assure you, with the consis- 
tency of the exposition given, and plainly perceive, that there is not that difficulty 
in the text that many suppose, especially when you take it, not in a detached way, 
but as every part of God's word should be, in connection with the context, and the 
analogy of faith, without which, few passages of Scripture ought ever to be 
taken at all. 

Jlquila. — I have said, that various expositions have been given of this part of 
Sacred Writ ; before we advance farther, we may, and perhaps ought to take a 
cursory view at least, of the whole subject; it is an interesting one, when 
properly considered. 

Jlpollos. — Do, my friend — if you please; I shall be truly gratified, for I want 
to understand it fully. 

Jlquila. — I have suggested, that the past time is used, in order to set forth the 
certainty of God's accomplishing what he has promised, to those that suffer with 
Christ Jesus, though the benefit itself is to be enjoyed in future time ; but if it 
be decided that the past time, is that by which the true meaning and import of 
the text is to be ascertained, I do not certainly object to it; and it will be found 
that it renders it less liable to be used, in support of the doctrine of an uncon- 
ditional election. 

Jlpollos. — I have noticed this; for if 'them he also glorified,' be taken accord- 
ing to the fact of past time, it evidently shows, that there cannot be in it, that 
absolute and unconditional appointment, that is supposed, from all eternity, to 
heaven ; for they are glorified now, and it is not that paradisical state of joy at 
God's right hand, that is here set forth. This I have been often led to observe. 

Jlquila. — It is certainly so, my friend — but to take the words as they were 
designed by the apostle, removes every difficulty, and makes the whole perfect, 
and easy to be understood. Here, in the design, is set forth the fact, that God's 

1 Limborch and Whitby. 



PREDESTINATION. 307 

children must suffer as did the Lord Jesus, their elder brother; that all the 
sufferings of those who loved God, and were called according to his purpose, of 
making them sons of God, and joint heirs with Christ, shall work together for 
their good ; for whom he thus foreknew, he predestinated to be conformed to the 
image of his Son; i. e. to be like him in sufferings, as in the 17th verse, 'if so be 
that we suffer with him, that we may be also glorified together;' and as also 
quoted before, 'if we suffer, we shall also reign with him ;' 'for even hereunto 
were ye called, because Christ also suffered for us, leaving us an example, that 
ye should follow his steps,' says St. Peter; and St. Paul says to the Thessalo- 
nians, 'that no man should be moved by these afflictions; for yourselves know, 
that we are appointed thereunto.' Now, whom he thus, in his purpose, to render 
them like their divine Master, and who are to be conformed to his image, of 
patience, meekness, resignation, in fine, holiness in suffering, he in due time 
called, as he does all his children, 'to endure hardness as good soldiers,' — while 
thus patiently engaged in doing the work to which they are, in the purpose and 
providence of God, appointed, he justified, i. e. he approved of them as faithful 
servants to their Lord, and afterward gave them a glorious reward for all their 
sufferings, they having 'through faith and patience inherited the promises.' This 
part of the text may be rendered, he made them glorious under sufferings, by the 
spirit of glory and of God, resting on them, and rendering them happy sufferers 
indeed. 1 Thus says St. Peter, 'if ye be reproached for the name of Christ, happy 
are ye ; for the spirit of glory and of God resteth upon you ; on their part, he is 
evil spoken of, but on your part, he is glorified.' This I think is indubitable 
evidence of the true meaning of the last part of this controverted text, and it 
appears perfectly clear, when taken in connection with the avowed design of our 
apostle. 

Apollos. — It seems then, from the whole tenor of the chapter, that to be 
'justified,' as here mentioned, does not mean to have past sins pardoned, but to be 
approved of by the Deity, as patient sufferers in the kingdom of our Lord Jesus 
Christ; and they shall not only be sustained, and blessed with the approbation, 
presence and glory of God here, but after death be crowned with eternal life, at 
God's right hand. 

Jiquila. — Our Lord himself, used the same form of expression, when speaking 
( of the presence and comfort, called glory, which his disciples, under affliction, 
should possess. 'And the glory,' says he, 'which thou gavest me, I have given 
them, that they may be one, even as we are one.' Now here is, my friend — a 
glory which was already possessed and enjoyed by Christ's disciples; although 
not in heaven, they were 'glorified ;' God's presence, peace and joy, rested on 
them. The word e£o%ettre Edoxase, 'he glorified,' upon the sense of which, the 
whole passage is made to turn, by some divines, is interpreted by the fathers in 
the same way in which we have done. 2 They say, 'he hath made them glorious, 
by giving them his holy Spirit,' and by 'endowing them with spiritual gifts.' All 
those christian virtues, which are the fruits of the Spirit, are to them the earnest 
and confirmation of that future glory he hath promised to them. 3 

Apollos. — The arguments then, for unconditional election, and the absolute., 
final perseverance of the saints, as built generally on this text, are certainly fal- 
lacious, because founded upon an erroneous construction, or the false sense of a 
single word. 4 

Aquila. — But admit, as I before said, that it is taken as past time, it will follow 
that they are already glorified ; the thing is now done, and the meaning will then 

i Whitby and Limborch ; also Mr. Wesley, who has some of the most pithy and excellent 
remarks— to which the reader is referred, on this subject. 

a Whitby. 3 Whitby and Limborch. 4 Ibid. 



308 THEOLOGICAL COLLOQUIES. 

be, that all things shall work together for good to them that love God, to the 
called, according to his purpose, of bringing sons to glory, by Christ Jesus; for 
whom he hath foreknown — chosen for his church and people now, as he did the 
Jews of old, and approved as such, them he predestinated, or fore-appoiDted, to 
be conformed to the image of his Son, their elder brother; that is, to be the sons 
of God, and joint heirs with Christ; and the method which he used to bring 
them to this adoption, was first to call them to faith in Christ ; secondly, to 
justify them, upon their cordially embracing this faith, from past sins, so that 
there might be no condemnation to them that are in Christ Jesus; and thirdly, to 
render them a glorious people, by the holy Spirit given unto them, because they 
are sons, as an earnest of their future glory. This is another very consistent 
interpretation of the text. 1 

Jlpollos. — This would appear quite a natural exposition, as the words are 
introduced to substantiate a previous position. 

Aquila. — Just so ; to confirm this, you may notice that the connective particle 
otj oti, the first word in verse the 29lh, meaning for, on account of, because, 
shows that the following part of the verse is adduced by the apostle, to prove the 
truth of the preceding proposition, viz: that all things work together for good, to 
them that love God — that are called according to his purpose; 'for whom he did 
foreknow,' &c. Again, my friend — you will remember, that this whole proof 
refers not to any thing yet to come, relating to the persons who are said to be 
called, according to his purpose, but to the time past, and what hath been done 
for them already; for the words are, 'whom he did foreknow, he did predestinate, 
he called, he justified, he glorified.' You must also bear in mind, that the words 
ovZ irposyvu ous progeno, 'whom he did foreknow,' do not relate to God's 
knowledge from all eternity, as already shown, but to his 'affectionate know- 
ledge,' or approval of them as christians, and as members of his church, his 
chosen generation, his peculiar people. Hence says an apostle, 'if any man love 
God, he is known of God,' i. e. is approved, accepted of him. 'But now, that 
ye know God, or rather are known of him,' i. e. approved of him, 'the Lord 
knoweth who are his,' i. e. not only does he discern them, but they have his 
approbation and favour. 2 

Jlpollos. — With this exposition of the words how clear the text appears to me. 
The apostle informs the Romans that all their afflictions shall work together for 
good to them that are called according to his purpose. For those who were 
approved of him, the faithful members of his church, he has designed the choicest 
favours, though called to suffer, and they being justified and accepted of God, he 
hath also glorified by the out-pouring of the Holy Spirit, so that as he elsewhere 
says, they are changed from 'glory into glory,' for with open face, as in a glass, 
beholding the glory of the Lord, they are changed into the same image with him, 
'from glory to glory,' poured upon them 'by the Spirit of the Lord.' 

Aquila. — I do conceive this to be the great object and meaning of the apostle. 
Thus we have dwelt upon a text, which, in view of the design of that remarkable 
and holy man St. Paul, would have taken but little, very little time in its investi- 
gation ; but which, on account of that variety of exposition, which has been given 
it, has induced remarks founded on those different views, which have been taken 
of the same, and I am sure that it cannot be fairly construed any other way than 
in one of those which we have pointed out, any one of which which is certainly 
a refutation of the doctrine of an unconditional appointment to eternal life. 

Jlpollos.— -This text has been produced a thousand times, with no sort of refe- 
rence to the subject or occasion on which it was used at all. I think I will be 
more cautious in taking detached parts of the Scripture, separate from the context. 

1 Whitby. 2 Ibid. 



PREDESTINATION. 309 

During our conversations,, I have often seen the impropriety of this. There are 
two other short texts I want explained, and I know of no better opportunity than 
the present. 

Aquila. — What are these, my friend ? 

Apollos. — The words of our Lord, f All that the Father giveth me shall come 
to me, and him that cometh unto me I will in no wise cast out.' Here the giving 
of the Father is said to be antecedent to faith. 

Aquila. — -I cheerfully and most freely own it, but then the question is, what is 
this gift of the Father, my brother Apollos ? 

Apollos. — It is said that it is the eternal, absolute election to salvation. 1 

Jlquila. — That it is not this, or any thing flowing from it, is most evident, and 
will appear, my friend — by the consideration of a few facts. If this had been the 
case, and Christ had alluded to such an absolute appointment to eternal life, by 
this giving of the Father, he would by this very means, for his speech is exclu- 
sive, have taken away the condemnation and guilt of the Jews for not believing 
in him. 2 

Apollos. — This might have mitigated the punishment of their rejection. 

Aquila. — It would not have mitigated it only, but it would have absolved them 
altogether. 

Apollos. — How so, my friend ? 

Aquila. — Simply because they were not given to him of the Father, and there- 
fore could not come. 3 

Apollos. — Dear me ! — I did not think of this. 

Aquila. — Certainly, my brother — if they were not given, i. e. elected by the 
Father to salvation, nor endued with that converting grace, which is the fruit of 
election, and which it is not in any man's power to bestow on himself: therefore 
they could not be guilty, and I defy any man to prove that I can incur guilt by 
not doing a thing for which I am both physically and morally incapable. 

Apollos. — I believe you are right. What then do you understand by this giving 
of the Father ? 4 

Aquila. — The giving with energy and efficacy as it is called, and who they 
are that are thus given by the Father to Christ, the Scripture elsewhere informs 
us. They are not those who are elected by an eternal absolute decree, immuta- 
ble in its very nature, for the Scripture no where speaks of such an election ; but 
they who are prepared by the Father, with the assistance of the more general 
grace, for the embracing faith in Christ whenever preached to them : for though 
the Father sent Christ to publish the doctrine of salvation to all men, and to 
bestow sufficient strength on all for believing in him, yet is he more especially 
said to give them to Christ who are thus disposed, and who led by the Spirit, 
seek until they are really converted by the word, and come to Christ, or believe 
on him ; but not to the exclusion of others. 

Apollos. — This makes the whole a consistent reproof to the Jews for their rejec- 
tion of him. A similar passage is, It is given unto you to know the mysteries of 
the kingdom of heaven, but to them it is not given.' 

Aquila. — Well but, my brother — before any thing could be proved from this 
text, in favour of unconditional election, it must be proved that this gift is the 
effect of such an election. Now the contrary of this appears. For it would seem 
that Christ, by this expression, declared to all his disciples that they were elected, 
and therefore God had bestowed on them the means of faith : whereas there was 
a Judas among them — was he elected too ? And besides, it would have been 
that the rest were reprobated, which is also untrue, for among them were Jews, 
thousands of whom afterward believed, unless some one will be found daring 

1 Scott and Henry. 2 Wesley and Fletcher. 3 Ibid. 4 Wesley, Fletcher, and Whitby. 
40 



310 THEOLOGICAL COLLOQUIES. 

enough to say, that among so many there was not one faithful elect soul to be 
found. The meaning therefore is — to you, my disciples, it is given to know the 
mysteries of the kingdom of heaven, but to those wicked hearers of my word, it 
is not given — it is not upon your, but their account that I speak in parables ; 
what is obscurely presented to them, God is pleased should be clearly revealed to 
you. This is the true meaning of the text. 

Jlpollos. — I am perfectly satisfied — I have been entertained and instructed during 
our examination of the subjects proposed. I want, however, an investigation of 
the 9th chapter of Romans at our next interview. I hope I am learning some- 
thing at every meeting. Adieu ! 



COLLOQUY VIII. 

Atf EXAMINATION OF THE NINTH CHAPTER OF ROMANS. 

Jlpollos.— When we parted last evening, I mentioned my desire that you! 
would examine the ninth chapter of the epistle to the Romans ; and if I mistake 
not, at a previous interview, you promised to consider the case of Esau and 
Jacob, at least- I come this evening, to renew that request, and as I suppose, it 
will not lead us from our general arrangement, I shall be pleased if you will give 
me your views of it. 

JLquila. — There could be no more appropriate time for us to consider this 
chapter, for out of it, those who receive the doctrine of absolute election, quote 
largely ; and there are parts of it, that, without a close examination, are liable to 
be construed so as to favour that doctrine. 

dpollos. — Absolute predestinarians urge in behalf of their opinions, several 
parts of this chapter — particularly these verses: 'For the children being not yet 
born, neither having done good nor evil, that the purpose of God, according to 
election, might stand, not of works, but of him that calleth, it was said unto her, 
the elder shall serve the younger ; as it is written, Jacob have I loved, but Esau 
have I hated.' So also, in another part, we have, 'Therefore hath he mercy on 
whom he will have mercy, and whom he will he hardeneth. Thou wilt say 
then unto me, why doth he yet find fault? for who hath resisted his will? nay, 
but O man, who art thou that repliest against God ? Shall the thing formed, say 
to him that formed it, why hast thou made me thus? Hath not the potter power 
over the clay of the same lump, to make one vessel to honour, and another unto 
dishonour ?' 

Jlquila. — What I said at our last interview, in regard to another subject, may 
also be said, my friend — of this chapter; various have been the interpretations 
that have been given, of several of its parts ; but as there is a train of argument 
used by the apostle, from the first, to the termination almost of the epistle, I am 
sure that we cannot understand the chapter, without entering, in a greater or less 
degree, into the whole subject of the epistle. I may give you the thoughts of 
several learned authors, on this chapter, in connection with some of my own 
views of it ; and I am sure of one thing, that you cannot, taking it in its proper 
dependence on the context, say, when we are done, that the doctrine of an 
unconditional and personal election and reprobation, to an everlasting state of 
bliss or misery, is to be found in the chapter. 

rfpoUos.— But you will admit, that there is an election named therein? 

Jlquila.— Most assuredly; and to it I do most heartily subscribe. 

Apollos. — Let me have your views ; I am really all anxiety to hear them. 

Jlquila. — That we may come to a right understanding of these words, it is 
proper in the first place, to inquire into the drift of the apostle's reasoning, and 



PREDESTINATION, 



311 



the end that he proposes in the whole chapter. In the preceding chapters of this 
book, it appears that St. Paul had proved at large against both the Jews and 
Gentiles, that no man is justified by the works of the law, but by faith in Jesus 
Christ,— that the condition of this justification, was revealed by the Deity, 
without respect of persons, to all men, both Jews and Gentiles, — that not only 
the Gentiles by transgressing the law of nature, but the Jews by also infringing 
the law of Moses, had become guilty before God, were under condemnation 
personally, and were subject to the divine wrath, as the penalty of their personal 
offences; that from this guilt and condemnation, they could not be freed by the 
law of Moses, but only by an application of the mercy and grace of the Al- 
mighty God, through our Lord Jesus Christ. From this, it followed, that the 
Jews looked upon it as a great absurdity for the apostle to say, that they who 
sought for righteousness by the law, and rejected faith in Christ, are no longer in 
special covenant with God, nor are saved ; while the Gentiles, who adhered to 
God by faith in Christ, are admitted into the covenant, and have proffered to 
them salvation, being called thereto by the divine appointment. 1 In the ninth 
chapter, the apostle allows that inference as one justly correct, and undertakes to 
show that there is no absurdity in it. 2 

Jlpollos. — But, my brother, it is said by some that the apostle goes further back 
than this, and undertakes to inquire into the causes of faith and infidelity, and that 
he points out those characters to whom God was pleased to grant faith by virtue 
of his absolute decree, 3 viz. to a few Jews and a great many Gentiles, whom he 
had elected to salvation from all eternity, according to the purposes of his will ; 
the greatest part of the Jews being rejected, who could not therefore necessarily 
be converted to the faith, but must be hardened in sin and unbelief. 

Jlquila. — Such, my friend, have entirely misapprehended the meaning of the 
apostle, and the drift of his argument in my opinion. To this I have a right, 
and although I am not disposed to press it, if I could on others, yet do I feel at 
liberty to express it. There is an egregious mistake on one side or the other, and 
however an election, to which I cheerfully subscribe, is taught in this chapter, 
yet is it not a personal absolute election, without condition to everlasting life. 
Apollos.—* Your reasons for this conclusion, my brother ? 

Jlquila. — In the first place, if you will look at the commencement of the chap- 
ter, you will find that St. Paul begins by a solemn protestation, in which he not 
only declares his great heaviness and continual sorrow of heart, but likewise 
wishes that himself were accursed for his brethren according to the flesh. Here 
let us pause ! and let me ask you, my young friend — is this agreeable to the views 
we ought to have of an apostle of the Lord Jesus ? That he should grieve at the 
will of God, and wish himself accursed, that the irrevocable decree of God, 
wherein he is supposed to have manifested his glory, might be revoked and ren- 
dered of no effect? Do you think that St. Paul, if he were preaching such a 
doctrine, did not know it better than to be guilty of such a piece of inconsistency ? 
.And besides, would he represent himself, when about to preach it, as so much 
better than God? What! that he could wish himself accursed for his friends? 
but that God, who was infinitely his superior in goodness, willed that it should be 
otherwise, and had by an unalterable decree determined purely for his own glory, 
that but a few of them should be saved. Yea ! my friend — that the most of them 
should, irrespective of their works, be damned. 4 

Apollos. — Well, my friend — I must really say, and candor constrains me to it, 

' Whitby, Watson, and Limborch. 2 Ibid. 3 Calvin and Scott. 

4 This is the plain argument of Calvin, and he wonders that men should attribute if to any 
other cause than God's will. 



312 THEOLOGICAL COLLOQUIES. 

that I have read this chapter again and again, and never until now observed this, 
and many others doubtless do the same. Why, my dear brother — this would be 
the most palpable inconsistency. 

Jiquila. — It would so. Now look in the next place toward the end of the chap- 
ter. Hear what St. Paul says, 'What shall we say then ? that the Gentiles 
that followed not after righteousness have attained to righteousness, even the 
righteousness which is Of faith. But Israel which followed after the law of 
righteousness hath not attained to the law of righteousness: wherefore, because 
they sought it not by faith, but as it were by the works of the law, for they stum- 
bled at the stumbling stone,' &c. Now all this is but an inference drawn from 
what went before, and certainly represents to us the scope of the apostle's dis- 
course, and shows it to be nothing else but this, that God who rejected the Jews, 
on account of their following after the righteousness which was of the law, 
and thus rejected the Lord Jesus and the necessity of his death; while the Gentiles 
who believed on him were taken by a merciful God into his favour, and received, 
in the place of the Jews, as the members of his visible church. And if we do, my 
friend— but duly mind this intention and scope of the apostle, the verses in this 
whole chapter will admit of a fair and consistent exposition, the difficulty will be 
removed, and all will be, I humbly think, comparatively easy. 1 

Apollos. — Here again I am forced to admit my want of attention. I never did 
notice this conclusion. Paul was a fair and a powerful reasoner, and he never 
would have made such a conclusion unless it had been consistent with the pre- 
mises, which he had previously laid down. Never! — No! — Never! I think, if 
I were capable of writing an exposition of the Epistle to the Romans, I would pen 
it in the colloquial style. 

Jiquila. — With these preliminary remarks let us proceed to notice how the 
apostle begins, by answering an objection which was started against his doctrine, 
as very absurd indeed, viz. If God, upon rejecting the Jews, who sought after 
righteousness by the law, admitted the Gentiles who believed in Christ into their 
place, then the word of God is of none effect, whereby in entering into covenant 
with Abraham, he promised that patriarch to be the God of him and his pos- 
terity. Here I suppose is the sum of the objections of the Jews to St. Paul's 
system. 2 

Jlpollos.* — Well^ — how does the apostle answer this charge ? 

Jiquila. — To take off this objection St. Paul answers, that God did not, by this 
promise oblige himself to the carnal posterity of Abraham, or his seed after the flesh, 
as if all who were born of him according to the flesh, were comprehended within 
this promise ; but that God reserved to himself the right of declaring at any time, 
whom he would have to be looked upon as the blessed seed of Abraham, for whom 
he designed his promises ; and so God might, without any breach of promise, upon 
rejecting the unbelieving Jews, reckon the believing Gentiles as the seed of Abra- 
ham, whom he would bless. And that the Jews might not look upon this as absurd, 
he shows that God, at the very first, made such a distinction and declaration, in the 
very family of Abraham, for though Ishmael was the first born, and by the right 
of primogeniture, according to that generation, that is fleshly or carnal, was enti- 
tled to Canaan, and the inheritance of the divine blessings : yet God would not 
own him for the promised seed, but made his covenant in Isaac and his posterity, 
in whom peculiarly all the families of the earth should be blessed. And lest some 
should take exceptions to this instance, adduced in the case of Ishmael, as not 
being full and to the purpose, he being the son of a handmaid, whilst Isaac was 
begotten of a lawful wife, the apostle adds, in the words which you quoted this 

J Whitby and Limborcl?. 2 Ibid. 



PREDESTINATION. 313 

evening, and shows that the very same thing was done in the family of Isaac. 
'For the children being not yet born, neither having done good nor evil,' 1 &c. 

Jlpollos.— Do, my friend — proceed, I am truly anxious to hear, and really my 
curiosity is greatly excited. 

JiquiL*. — The patriarch Isaac had, by his wife Rebecca, two sons born at the 
same birth, Esau the elder, and Jacob the younger. If the prerogative of birth 
right had been of any avail with God, then Esau certainly would have been pre- 
ferred before Jacob, to whom and to whose seed the possession of the promised 
land should have been given. 

Jlpollos. — But the contrary came to pass, Esau and his posterity were rejected. 

Jiquila. — Yes — for God designed the promised land for Jacob and his des- 
cendants : and this is what is here said, 'that the purpose of God accord- 
ing to election might stand, not of works but of him that calleth, it was said unto 
her, the elder shall serve the younger. Some perhaps might think it was no 
wonder that Esau, a profane person, was passed by, since he deserved on 
account of his impiety, not to be esteemed by the Deity, though he was the 
first born. To obviate this, and to show that the whole proceeded from the 
mere good pleasure of God, the apostle says that this declaration was made 
before Esau and Jacob were born, and before they had done good or evil. 2 
This purpose then of God is not that eternal decree, whereby he elected some 
men to eternal life, and some he passed by or reprobated to all eternity, with- 
out any regard to the faith or the obedience of the one, or the infidelity or 
disobedience of the other. But it is that purpose which God made with elec- 
tion, if I may so speak, or some sort of discrimination whereby he reserved 
to himself the free choice of esteeming at all times whom and what sort of 
persons he pleased, as the seed of Abraham, to whom the blessings should 
belong. This the Deity showed formerly, in the instances of Ishmael and Isaac, 
and of Esau and Jacob, and demonstrates the same again under the gospel ; in 
that he does not look upon those who sprang from Abraham according to the flesh, 
but his spiritual posterity, who walk in the steps of faithful Abraham, as the seed 
to whom the promised blessings appertain. 3 

Jipollos. — This interpretation then, is illustrated and justified by the examples 
of Esau and Jacob, and the prophecy which foretold that 'the elder should serve 
the younger.' 

Aquila. — It is so ; and that prophecy has nothing to do with the eternal election 
of the one, nor with the absolute reprobation from spiritual life, of the other. 4 It 
only relates to temporal and earthly things, and concerns rather the posterity of 
Esau and Jacob, than those ancient worthies themselves. The posterity of the 
one was designed by the Almighty, to be the owners and inhabitants of the 
promised land, and all the blessings attendant on that possession, with a supe- 
riority over the descendants of the elder branch of Isaac's family, which was to 
be excluded from that land. They were to enjoy fewer privileges and blessings, 
and be subject to the descendants of the younger branch of the family. Among 
the former, the Messiah in a regular descent from Jacob, according to the flesh, 
was to come. This same thing is likewise evinced by the words which follow : 
'as it is written, Jacob have I loved, and Esau have I hated,' which words are 
not so to be connected with those that precede them, as if spoken at the same 
time, when the other prophecy was given ; for they were, as you will well 
remember, uttered by the prophet Malachi, many ages after. the death of Esau 
and Jacob. God, by this saying, 'the elder shall serve the younger,' was pleased 
to signify the same thing that was afterward spoken by Malachi, 'Jacob have I 
loved, but Esau have I hated.' 5 

» Limborch 4 Limborch, Whitby and Watson. 

2 Whitby, Watson, and Limborch. 5 Watson, Benson and Whitby. 

3 Limborch and Whitby. 



314 THEOLOGICAL COLLOQUIES. 

Apollos. — This hatred I recollect you once proved satisfactorily to me, not to 
mean that absolute disgust and aversion whereby God rejected Esau himself 
from salvation, and doomed him by an unalterable decree, to everlasting 
destruction. 

Aquila. — Most assuredly it was not so ; for then, by this means, all the pos- 
terity of Esau would have been rejected too, which is absurd. It is a term here 
used, to set forth that preference which was given to the descendants of Jacob, 
as the owners of the promised land, and Jacob himself, as the progenitor of our 
Lord Jesus Christ. In this respect, as we have elsewhere proved, the term 
hatred, which was merely comparative, is used, by which God is said to have 
hated Esau ; that is, he loved him with a less degree of love, than he did Jacob, 
or rather preferred the latter and his posterity, to the former and his descendants, 
for some special temporal privileges, wholly unconnected with their eternal 
salvation. 1 

Apollos. — These points appear perfectly clear, indeed. 

Aquila. — It is therefore now easy, I think, to give a solution of the others, 
which are produced from this chapter, and to show that they do not at all support 
the doctrine of absolute predestination. 

Apollos. — You have given me the key to the entire chapter, my friend. I do 
not wish you to run through the whole ; only let me have an exposition of some 
passages in it, which are ever and anon adduced, by those who maintain the 
doctrine of an unconditional salvation. Take this part of the chapter, 'It is not 
of him that willeth, nor of him that runneth, but of God that showeth mercy.' 

Aquila.— From what has already been said, it is plain that this text does not 
relate to an election to eternal life, so that it is unnecessary to be concerned about 
the performance of our duty; and that it does not matter whether or not, we run 
cheerfully and diligently in the way of salvation, by doing those works that are 
right and acceptable to God. We are not to understand by will, in this place, 
that whereby a man purposes and does what God requires of him, for this, the 
Scripture expressly tells us, is his duty. 2 'The Spirit and the bride say, come; 
and let him that heareth, say come ; and let him that is athirst, come; and who- 
soever will, let him take of the water of life freely.' 'O Jerusalem ! how often 
would I have gathered,' f and ye WGuld not.' f And ye ivill not come to me, that 
ye might have life.' 'So run, that ye may obtain.' 'Let us lay aside every 
weight;' 'let us run the race that is set before us.' Here, salvation evidently is 
both to him that willeth, and to him that runneth; the whole passage means an 
election to the privileges of the gospel, commonly called the means, or as it is 
named by some, an election to grace, — and by the will of man, we are, it is 
thought, to understand that will, as it precedes the divine call: as if St. Paul had 
said, it is not for man to make choice of the ways and means of attaining the 
favour and blessing of God ; but it belongs to God, who, as he bestows his 
blessings upon men at pleasure, so likewise prescribes the means of attaining 
them by his mere will, without which declaration, all the will of man, in pre- 
scribing to himself a law, would have been in vain, and to no purpose. 3 

Apollos. — That then, opens the way for the next remark of the apostle, 
'Therefore hath he mercy on whom he will have mercy, and whom he will he 
hardeneth.' This is an inference from what was said before, I presume, my 
friend 'I 

Aquila. — It certainly is; and the true meaning of it appears to be this: 'God 
has mercy,' that is, offers the benefits of his grace, to whom he will, and under 
whatsoever conditions he pleases ; so that he is tied up to no nation, nor to any 
generation of men according to the flesh, nor has he any regard to the methods 

1 Watson, Benson, and Whitby. 2 Limborch. 3 Watson and Limborch. 



PREDESTINATION. 315 

whereby they endeavour to obtain his favour, unless they be according to his 
will ; 'And whom he will, he hardeneth:' that is, he can at pleasure justly 
punish those sinners who obstinately reject his grace, though they should profess 
a great deal for the divine law, which he now declares not to be the medium of 
obtaining justification, or righteousness and salvation. 1 And he may not only 
permit them, upon the abuse of his long suffering and patience, at last to be 
hardened, but by withdrawing the light of his blessed gospel, may leave them in 
darkness, and to themselves. We are not to understand by this, that the Deity 
works in them in the first instance, this hardness; far from it, but that they, by 
their own wickedness, turn all those gracious methods, which in their own 
nature, tend to the softening their hearts, into so many occasions of hardness and 
obduracy, until the Almighty brings on them, as on Pharoah, judicial blindness, 
and hardness of heart, by withdrawing his Spirit, and leaving them to perish in 
their sins, as a just punishment, for refusing to hear and obey, when he called 
and invited; 2 Against this doctrine, the apostle introduces an unbelieving Jew, 
as making an objection, and saying, 'why doth he yet find fault?' for 'who hath 
resisted his will?' the meaning of which objection is simply this: if God will 
harden us, that he may afterward punish us more severely; and by our punish- 
ment, as by that of Pharaoh formerly, manifest his glory — he has no reason to 
find fault with us, for we are not stronger than God, that we should resist his 
will, or hinder what he has decreed with respect to us. If he has decreed to 
harden us, it is impossible but we must be hardened. 3 

^polios. — It had escaped my notice, that these words were an objection, 
adduced by the apostle, in the name, as it were, of another; and you have given 
the very pith of it. 

Jlquila. — To this objection, for it is such, St. Paul replies with indignation, on 
account of its foolishness and inconsistency, 'Nay, but O man, who art thou, that 
repliest against God 1 shall the thing formed, say to him that formed it, why hast 
thou made me thus?' 

Jlpollos. — What is the meaning of this answer of St. Paul, to their objection? 

Aquila. — He shows by this answer, that the Jews had no reason to take 
exception to what he taught, viz : that God, in rejecting the unbelieving Jews, 
who sought righteousness or justification by the works of the law, elected or 
chose as his church, those among the Gentiles who believed in Christ, and 
followed after the righteousness which is by faith. He also shows, that their 
objection was the most idle and unreasonable, as though a creature should expos- 
tulate with his Creator, for not making him more excellent than he was. God 
had the right to suspend salvation, on what condition he pleased ; if the Jews 
chose to reject it when offered through the medium of faith, and the Gentiles 
chose to accept it, who dared to reply against God? 4 

Jlpollos. — Now, my brother — you have come to the very point ; I see it plain 
as day-light, the apostle illustrates this position by the figure or similitude of the 
potter and his clay. 

Jiquila. — It is just so; St. Paul explains his answer by taking the case of a 
potter, and says, 'Hath not the potter power over the clay of the same lump, to 
make one vessel to. honour, and another to dishonour?' by which be shows, that 
God has no less a right of declaring whom he will esteem, as in covenant with 
himself, and the conditions of that covenant, on which he will bestow salvation, 
than the potter has a right over his clay, to make of the same lump, one vessel 
to honour, that is, to honourable uses,— or one to dishonour, that is, to uses less 
honourable. 5 

1 Watson and Limborch. 4 Watson and Limborcb. 

2 Limborch and Whitby. 6 Ibid, and Whitby. 

3 Ibid. 



316 THEOLOGICAL COLLOQUIES. 

tApollos. — In other words,, he has no less a right to reject the unbelieving and 
obstinate Jews, who rejected all the terms of his salvation, and to take the 
believing Gentiles into his covenant, who acceded to those terms, and grant to 
them eternal life, than had the potter over his clay. God had a right to prescribe 
his terms, and if either rejected, the sin was at their own door. 

Aquila. — This appears plainly to be the meaning; only there is this difference 
in the similitude, or figure used: the potter himself makes both sorts of vessels, 
but God, in prescribing to men a condition, by the observation of which, they 
may become vessels to honour, or by rejecting the same, may become vessels to 
dishonour; and by offering them grace, through the assistance of which they may 
perform the condition, has placed it in their power, to become either the one or 
the other— that salvation may be attributed to the divine grace; but in the event 
of perishing, their destruction, on account of their rejection of Jesus in unbelief, 
is attributable to the obstinacy and unbelief of their own hearts. 1 Hence the 
apostle proceeds, 'What if God, willing to show his wrath, and to make his 
power known, endured with much long suffering, the vessels of wrath, fitted to 
destruction; and that he might make known the riches of his glory, on the 
vessels of mercy, which he had afore prepared unto glory?' 

Jlpollos. — Are these words an application of the figure of the potter and the 
clay, or are they a new argument in refutation of the objection proposed'? 

Aquila. — It does not matter in which way they are taken; it will amount to the 
same thing ; for it is plain, by 'vessels of wrath fitted to destruction,' and whom 
God had 'endured with much long suffering,' are meant the unbelieving and 
obstinate Jews, who, by rejecting the means of salvation offered them, became 
the objects of the divine displeasure. 2 As to the 'vessels of mercy,' here men- 
tioned, they are such as obey the divine call, and will by the grace of God, attain 
salvation — whom God himself, is truly said to have prepared unto glory, in that 
he has opened to them the way of salvation, and bestowed upon them grace to 
enter and walk therein ; and has created them anew in Christ Jesus unto good 
works, which he has prepared for them to walk in. 3 

JLpollos. — It does appear to me, that there is no real difficulty in this chapter 
after all; on the whole, it seems that there is nothing to be met with in it, 
that does countenance the absolute decree of reprobation; but that the whole of 
it is most assuredly agreeable to the scope and design of the apostle, as set forth 
on several occasions : that is, to show that justification and salvation are both by 
faith in Christ, and not by the deeds of the law; that God had the right to pre- 
scribe his own terms; that because the Jews obstinately held to works, and 
rejected Jesus, God had rejected them, and accepted the Gentiles ; and, as he had 
a right to do, accounted them as the seed of Abraham, by faith in the Lord Jesus, 
who was the offspring of that patriarch, in Jacob's line, in preference to that of 
Esau. God had the right to do it, and it could not be replied against, for there 
was no injustice in it, inasmuch as the Jews had voluntarily rejected the Lord 
Jesus in unbelief. 4 

Aquila. — If I did really suppose that there was any serious difficulty in the way 
of a proper understanding of this chapter, my friend — I would gladly accompany 
you in the investigation of every verse, but I do most conscientiously believe, that 
the design of the apostle in his arguments being taken into the account, there is 
no real obstacle, no barrier that may not be easily surmounted, so that we may 
understand not only this chapter but the entire epistle. If we examine the chap- 
ter itself, with respect to the question, is the election here spoken of absolute 
personal, or a collective election? We are forced to the conclusion that it is the 
latter, and not the former. 

1 Watson, Fletcher, and Whitby. 2 Watson, Limborch, and Clarke. 3 Ibid. 4 Ibid. 



PREDESTINATION. 317 

Jtpollos. — It would really appear so. 

Jlquila. — It is acknowledged by all, that whatever other subjects the apostle 
may or may not connect with it, he treats of the casting off of the Jews as the 
visible church of God, and the calling of the Gentiles into that relation. As 
already stated, for the Jews, 'his kinsmen,' 'of his own nation,' he expresses great 
sorrow of heart; not because that God had determined to compose his visible 
church upon a new principle, viz. faith in our Lord Jesus, and to constitute it 
no longer upon a natural descent from Abraham, to be manifested and proved by 
an attention to the rights and ceremonies of the law — this was not the ground of 
his sorrow, O ! no — but on account of their rejecting the terms, and the calamities 
that must ensue, inasmuch as God now rejects them. 1 

Apollos. — Yes ! — and how beautifully does he enumerate what had been the 
honours and privileges of that nation, while it remained the church of God, 
accomplishing the ends of its institution. 

Jlquila. — And moreover, St. Paul shows, that while the Deity proclaimed a 
new foundation, on which to construct a church, to be made up of members out 
of all nations, from whom he would elect, on the principle of faith, a people, he, 
that is the apostle, would not detract from the divinity or glory of the Mosaic 
institution. He then proceeds to set forth the facts already alluded to, in our 
exposition of those texts which have been quoted by you. I am sure that, taking 
the design of the apostle, i. e. to show the purpose of God, the rejection of the 
Jewish nation, as his church, and the adoption of Gentile believers in their 
place, we cannot err. All St. Paul's reasonings, both from the case involving 
members of Abraham's family, and that of Isaac, and the right of the potter over 
his clay, are well calculated to show that while the way of salvation was possible 
for all, the Deity had the right of determining the terms of that salvation, and the 
grounds on which he would form his visible church. 2 

Jlpollos. — I have, at every step in the investigation of this great and important 
point, found it of infinite importance to take into consideration, on all important 
points, the design of an author. I was forcibly impressed with this when you 
commenced your remarks on this chapter. I hope I have learned a lesson never 
to be forgot. 

Jlquila. — My friend — I cannot believe that any minister can do justice to the 
chief part of those texts usually preached from, unless he shall carefully and faith- 
fully examine into the great object and design of the writer. The sacred writers 
did not deliver the most solemn truths without design — O ! no. They had an end 
before them always, ascertain this, and then you may proceed safely and success- 
fully in all your investigations. We are not searching the Bible to establish our 
creed, we are investigating its blessed pages in order to form that creed : and we 
ought to be determined to submit to the truth at all events. 

Jlpollos. — I perceive this, my friend Aquila — and I hope I shall improve by 
your advice. I see we are liable to the grossest errors imaginable, if we do not 
seek to understand the great and glorious object of the sacred authors. This is 
particularly necessary, I find, in those parts of the Bible that admit of a construc- 
tion, when taken separate from the context, entirely different from that which was 
intended by the author. 

Aquila. — And there are many parts which may be thus taken. Indeed, if a 

1 Watson, Limborch, and Whitby. 

2 Limborch and Watson, whose excellent remarks on this chapter the reader is respectfully 
invited to peruse. Indeed I believe Mr. Watson's view of the ninth chapter of Romans, unan- 
swerable, and I doubt whether any will ever read it attentively without being convinced thai; 
there is in it no unconditional personal election to everlasting life. This view is equaled only 
by Doctor Clarke's invaluable comment on the epistle to the Romans. It is hoped the reader 
will peruse them both. 

41 



318 THEOLOGICAL COLLOQUIES. 

man first takes his creed, and then comes to the Scriptures, he may, without 
reference to the context, find authority for his belief: but if he will take the word 
of God, and read it with the design of the writer as evidently avowed, ever in 
view, and keep in mind also, as I have said more than once, the analogy of faith, 
he will surely see one uniform and perfect system of truths, mutually dependent 
on each other, and so connected as to be incapable of a separation, without 
destroying that harmony and connection that are ever manifest to those who most 
closely study the word of God. I have been induced to make these remarks from 
the fact that, losing sight of the apostle's design in penning this epistle, under the 
teachings of the divine spirit, many texts have been drawn from it to establish 
opinions the most adverse to the divine goodness, wisdom, sincerity, justice, love 
and mercy. God has been virtually proclaimed as the author of all our woe, and 
as constraining every act of piety on the part of the religious, and all lhat leads to 
that piety. I hope we shall retire resolved to guard against these evils. 

Jlpollos. — In regard to the election in the ninth chapter of Romans, I am per- 
fectly satisfied. I want to make some inquiries as to the true meaning of some 
texts, that seem to import an unconditional reprobation from everlasting life. 
Have you the time, and can you attend to it my friend — before we part this 
evening. 

Jlquila. — I think not, Apollos. We had better make that a subject of conside- 
ration at our next interview, and let us in the meantime weigh well that which 
we have just finished. Let us pray over it, and ask in this, as we ought to do in 
other things, the direction and light of God's blessed Spirit. Let us not forget a 
text quoted in the commencement of our conversations, 'If any of you lack wis- 
dom, let him ask of God, that giveth to all men liberally, and upbraideth not, and 
it shall be given.' 

Jlpollos. — For light from on high, I do most sincerely pray, and I hope, in 
your private devotions, you will ask for me that wisdom that God can only give. 



COLLOaUY IX. 

AN EXAMINATION OF SOME PARTS OF "THE SACRED WRITINGS, WHICH ARE OFTEN ADDUCED IN 
DEFENCE OF ABSOLUTE AND UNCONDITIONAL REPROBATION. 

Jlpollos. — I requested, at our last meeting, that you would, my friend — examine 
some of those texts that are usually adduced to substantiate the doctrine of abso- 
lute and unconditional reprobation. I am not disposed to detain you long on this 
subject, I however think it is important to me to understand fully those parts of 
the Sacred Writings that are most generally brought forward to establish this 
notion. 

Jlquila. — We could not indeed complete our investigation of the subject of 
divine predestination without an examination of that opinion, and an inquiry into 
the true meaning of those texts lhat are generally advanced in support of the 
same. 

Jlpollos. — Well, let me give you a text at once — I suppose I have heard it a 
hundred times, 'For there are certain men, crept in unawares, who were, before 
of old, ordained to this condemnation, ungodly men, turning the grace of our God 
into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.' 

Jlquila. — And what of this text, my brother? 

Jlpollos. — Here it is said is the reprobation of ungodly men from all eternity, or 
according to God's decrees. 1 

1 Calvin, Scott, and Dr Gill. 



PREDESTINATION. 319 

Jlquila. — If by this 'ordaining of old,' men would have us understand the eter- 
nal predestination, whereby he has reprobated the greatest pari of mankind to the 
everlasting torments of hell fire, without any regard to their infidelity or disobe- 
dience, and that this reprobation is attended with the divine desertion, so that they 
lay under the fatal necessity of sinning, and of persevering in impenitence to their 
lives' end, then it must be said that those men were predestinated by God to those 
enormous crimes which St. Jude here describes, and which, as it regards them, 
were unavoidable, they could not help it. To assert this would really be horrid, 
would it not be blasphemous? 1 By such an antecedent decree, they make God 
to be the sole author of sin, acquit the wicked of all its guilt, and consequently from 
justly suffering the punishment of their transgressions. This is an affront to the 
divine holiness, and altogether contrary to the scope and design of the apostle's 
reasoning, throughout this epistle, in which he describes the distinction as just. 2 

Jlpollos. — What meaning then, my brother — will appear in the epistle more 
congenial with that design ? 

•Aquila. — Certainly there must be one. St. Jude, exhorting believers earnestly 
to contend for the faith once delivered to the saints, fortifies their minds against 
the scandal which they might easily conceive of, as the result of the seducings of 
false teachers and impostors, telling them in these words, brought in by way 
of parenthesis, that God had signified or pointed out, beforehand 'of old,' the 
coming and wickedness, as well as the punishment and destruction of these men; 
so that they ought not to imagine that God had cast away all care for his church, 
into which these men had 'crept in unawares,' but intended that it should be fore- 
warned of such impostors long before. 3 Hence it is, that as all those acquainted 
with the original know, that the words used in the sacred text do not mean that 
they were preordained, or appointed from all eternity, the word ttmXxi, palat, 
of old, not denoting eternity, but a time long since elapsed. Thus our Lord says 
to Chorazin and Bethsaida, that the inhabitants of Tyre and Sidon would have 
repented, if they had been blessed with their privileges long ago, 7ruXoct, palai, 
in sackcloth and ashes. Also in St. Luke, where the same address is mentioned, 
the same Greek word is used, and is translated in our version a great while ago-, 
and in Hebrews, in the first verse, the same word is translated times past, i. e. 
long ago. 4 

Apollos — And the meaning of the other word, I do believe, corresponds 
directly to it. 

Aquila. — It certainly does. If you will refer to a lexicon you will find that the 
word here translated ordained, means to exhibit, to signify, to set forth, to make 
known, and these are the most common and ordinary acceptations of the same. 5 
How plain then the exposition of the text, God has long ago made known or sig- 
nified the condemnation of these profane men. For the word here used does not 
denote a preordination or appointment beforehand, especially to sin, death and hell. 
It is simply a description, or the delineation of a character, made beforehand, long 
ago, whereby the frauds, impostures, and punishments of those seducers are fore- 
told, and as it were actually set forth, so that, by their being thus described for 
condemnation, we are to understand, not their sin and disobedience, which, as we 
said in the beginning of our remarks on this text, might throw the guilt of their 
crimes on the Deity, but we have pointed out in this, their actual punishment, 
which God has revealed as the portion to be inflicted on them. 

Apollos. — My brother — the meaning of the text is perfectly clear and plain now 
to me. A long time ago God had exhibited' the condemnation that should fall on 
those ungodly men, who turned the grace of God into lasciviousness. 

1 Whitby and Limborch. 3 Whitby and Limborch. 5 Parkhurst and Donegan. 

2 Ibid. * Parkhurst and Donegan. 6 Watson and Limborch. 



320 THEOLOGICAL COLLOQUIES. 

Aquila. — Yes — and this their end was signified by the punishment of other 
wicked men, and the prophecy of Enoch, as named by this apostle. By this God 
had of old described to the church the punishment of these impostors, and that by 
a timely warning of their danger, they might avoid the seductions and snares that 
would be laid for them, by such ungodly wretches. 1 

Apollos. — The word translated ordained here, is not the same that we conversed 
of before, as translated 'ordained' to eternal life, that should be 'disposed V 

Aquila. — No it is not the same word, and for the criticism founded on the real 
meaning of these words, and the only common meaning too, I can appeal not 
only to every lexicon of the Greek language, but to any individual conversant 
with the writings of authors in that language. 

Apollos. — I am truly astonished that I did not more carefully examine this text. 
Had I turned to the original, and noticed the use that was made of the same 
words, and their most common, and as I now know, almost universal use, and 
that by the Saviour himself, I should not have detained you a moment here. 

Aquila. — You will find, my brother — the more closely you examine the truths 
of God's word, the more apparent will be the reasonableness of that system of 
truth recorded therein. 

Apollos. — I have heard this text often brought forward, to prove that the des- 
truction of the reprobate was pre-ordained, and is inevitable, being absolute and 
irrespective of their unbelief; 'Therefore they could not believe, because that 
Esaias said again, he hath blinded their eyes and hardened their hearts, that they 
should not see with their eyes, nor understand with their heart, and be converted, 
and I should heal them.' It is, my brother — affirmed, that the cause of their 
unbelief here mentioned, was the previous appointment and pre-ordination of the 
Almighty. 2 

Aquila. — It will seem strange, my friend — that I should again affirm, from the 
face of the original, that no such thing is said ; here is no action of the Deity 
expressed, nor is God said any where, to have blinded their eyes, or hardened 
their hearts. This is only an impersonal way, or mode of speech, by no means 
peculiar to the Hebrew language, and in the idiom of that tongue, it has a 
passive signification, and is as much as to say, their eyes were blinded, and their 
hearts hardened; and moreover, that 'they could not believe,' does not import all 
manner of incapacity, much less such an one as proceeds from any antecedent 
decree, or the divine desertion upon such a decree; nor do the words 'could not,' 
imply always such an incapacity, I humbly conceive, my friend — but some dis- 
position in man, which impedes and takes away the action, which otherwise was 
capable of being done by him. 3 

Apollos. — What then, would be the proper sense of these words? 

Aquila. — Evidently here, that although the Saviour wrought many miracles 
among the Jews, yet were they very far from believing in him, by reason of their 
own enormous wickedness ; by which their eyes were blinded, and their hearts 
hardened, lest they should turn unto the Lord, and he should heal them. 

Apollos. — And this is perfectly consistent with all the ideas we have, and all 
the declarations in the Bible concerning the actions, of the free and unconstrained 
agency of man ; but there is a text in Peter, 'who stumble at the word, being 
disobedient, whereunto also they were appointed.' I want your opinion of this 
passage also. 

Aquila. — The word here used, I presume, is the gospel, and certainly no 
mention is here made at all, of any men predestinated by the Deity, to disobe- 
dience. This is the plain meaning of the words; they who stumble at the word, 
are they who bring upon themselves the punishment threatened, to the despisers 

1 Limborch. 2 Calvin, Scott, and Dr. Gill. 3 JLimborch. 



PREDESTINATION. 321 

of that word; and they are said to be appointed thereunto, viz: that they might, 
when they would not believe, incur the punishment appointed to the diso- 
bedient. 1 

Apollos. — God has appointed, or decreed, that the disobedient shall fall: this is 
his general decree, — the Jews are disobedient, have rejected the Lord Jesus in 
unbelief, and therefore they stumble and fall ; this is a particular application of 
God's general decree. 

Aquila. — The phrase itself, is taken from the case of a man who does not 
walk circumspectly, and therefore falls upon a stone ; his want of attention and 
care, is the cause of his falling and being hurt. Had the Jews searched the 
Scriptures as directed by our Lord, to see if these things were so, they had not 
made such a wide mistake, and he had not been to them a rock of offence, and 
a stone of stumbling ; nor had his gospel proved a savour of death unto death. 
They walked carelessly, and of consequence fell, and endured that penalty that 
God by an unalterable decree, had pronounced to be the result of unbelief. 

Apollos. — I do not know, my friend — that there are any other texts, that in 
more strong and apparently positive terms, seem to favour unconditional repro- 
bation, and I must really say, I have none others to offer \ but I will present an 
argument that is often advanced by those who maintain this doctrine. It is one 
which is found on the lips of almost every predestinarian. 

Aquila. — What is this, Apollos? 

Apollos. — It is an argument addressed to our reason, and is drawn from reason 
itself, it is said; it is this: The predestination of God, is a decree relative to the 
end, and to the means necessary for the attaining that end. The end, is the 
demonstration of God's glory, in saving the elect by his mercy, and destroying 
the reprobate by his justice ; by virtue of this end, are all the means, necessarily 
tending thereto, determined by the divine decree. 2 

Aquila. — You ought to carry it out, my friend — and add : and therefore, thou- 
sands are damned without reference to their unbelief, through the decree of God, 
in order to promote his glory, by the endurance of a state of interminable wo. 

Apollos. — O no! I give it to you, as it is usually advanced. 

Aquila. — Let us then answer it in the same way : The end may be plainly 
seen, Apollos — to admit of a two-fold meaning; one an end absolutely fixed, and 
the other an end granted as a reward or punishment, suspended on certain con- 
ditions, and to be conferred on him who shall either perform or neglect the 
conditions specified — on which the reward, according to the divine appointment, 
may be obtained. 3 If we consider the end in the former sense, I own, that by 
virtue of the decree relating to the end, the means also relating thereto, ought to 
have been determined ; if in the latter sense, then it is requisite that this con- 
dition should not be precisely determined by the decree of the legislator, and 
afterwards be wrought in man according to the decree, but that it should be 
performed by man himself. Now, to discern after what manner God considered 
salvation in the decree of predestination, we must inquire into the execution of 
it, as it evidently is from thence, that we ought to judge of the decree itself; but 
in the execution of this decree, God promises salvation as a reward, and threatens 
destruction as a punishment, and requires a condition on man's part ; by the per- 
formance of which, he will obtain a reward ; and by the neglect whereof, he will 
be liable to punishment. It is, my friend — as you will plainly perceive, impos- 
sible therefore, that he should have decreed salvation and damnation, as the fixed 
and ultimate end. 

Apollos. — I see this plainly now ; for the execution thereof, under a condition, 
does not quadrate with the absolute decree, since one that is conditional, over- 
throws the very notion of one that is absolute. 

1 Whitby and Limborch. 2 Calvin and Scott. 3 Watson, Whitby, and Schmucker. 



322 THEOLOGICAL COLLOQUIES. 

Aquila. — This is most certainly a conclusion that is inevitable. 

Apollos. — Still you know, that it is objected to this, that a conditional predes- 
tination, such as you contend for, and I believe in, is irreconcilable with the 
wisdom, power, and constancy, or immutability of God. 

Aquila. — But this I deny, and we are therefore completely at issue. It is most 
evident, that it is perfectly consistent with them all. 

Apollos. — Well, take the wisdom of God first, and show me now, how a con- 
ditional salvation is a manifestation of that wisdom. It is said, that it is not 
reconcilable with it, because the Deity foreknows what man would or would not 
do, and consequently, whether he shall ever attain to salvation, or be ultimately 
damned; but it is said, what wise person would undertake to do any thing under 
a condition, which he foreknows, through defect of such a condition, he would 
never do ; nay, has determined the contrary with himself, because he foreknows 
for a certainty, that the condition will never be fulfilled ? 

Aquila. — I have one or two reasons, why this objection should have no weight 
or force on any mind. 1. Your argument may be retorted on the adversaries of 
a conditional predestination, in this way : What wise person would seriously 
promise any thing, under a condition which, by an absolute decree, he had before 
determined not to give, and had moreover decreed, that the condition required, 
could never be fulfilled — do tell me, would a wise God do this ? Thus I have 
answered your question, by asking another, and I might say, when this is 
answered, I can also give my answer; but I will not, — you shall have it at once. 
2. I do not say that God decreed to do any thing conditionally, which he fore- 
knows, for default of the condition, he will never do, &c. By this means, the 
divine prescience, if not in point of time, yet in natural order, ought to precede the 
conditional decree : whereas, I maintain on the contrary, that the conditional 
decree precedes the divine prescience of the faith and salvation, or of the infi- 
delity and damnation of every man. The order of nature, my friend — requires 
that the Deity should not foreknow whether a man should believe, and conse- 
quently be saved, unless he had first decreed to bestow salvation on man, under 
the condition of faith, to call him thereto, and to grant him the influence of his 
grace and spirit to obey the call. Now all this does not proceed from any defect 
of wisdom ; but because it is repugnant to the nature of things that any one should 
believe or disbelieve in Christ, to whom the faculty of believing is not or will not 
be given. 1 

Apollos. — I assure you that the question is a very good answer to the objection; 
but I had never thought of what really is the true state of the case, as set forth in 
the answer. This is, most assuredly, the proper and natural order of things, and 
indeed is, I think, a full refutation of the objection. But, my brother — it is said that 
a conditional reprobation is not to be reconciled with the power of the Almighty, 
because, upon the supposition of such a conditional decree, the man whom God 
would have to be saved, under that condition, may, for want thereof, be damned, 
and so man would be more powerful than God. 

Aquila. — My dear friend — this objection might have some pretence to reason 
and truth in it, if God willed the end, and by virtue thereof, absolutely willed also 
the means tending to that end, and man might, notwithstanding, oppose this 
divine act ; but whereas God does not absolutely will the end, the objection has 
no force at all. 2 

Apollos. — Although it be true with regard to the wisdom and power of the 
Deity, yet it is pressingly objected, that a conditional predestination is directly 
opposed to the immutability of the divine nature, that it strikes at the very foun- 
dation of the divine constancy and faithfulness; for, my friend — it is boldly 

1 L.imborch and Watson, ~ Watson and Whitby. 



PREDESTINATION. 323 

affirmed, that it is a sign of mutability to destine men to salvation conditionally, 
and upon the non-performance of the condition, to doom them afterwards to 
damnation. 1 

Aquila. — This is so far from being a sign of mutability, that it is a token of the 
highest degree of constancy, Apollos — for whatever shall happen the decree of 
God shall be fulfilled, for his immutable decree is to save those that believe in the 
Lord Jesus, and damn all unbelievers, and this can never be annulled or altered. 
True, the particular application of this decree may vary, according to the various 
circumstances of men, to whom it is applied. Thus, for instance, one who 
believes in Christ is reckoned in the number of those who shall be saved ; but if 
he apostatizes from the faith, he is of the number of the damned. 2 

Apollos. — This change then does not proceed from God, but from man, since 
the Deity is constant to his established decree, which, if it were otherwise, he 
might then be charged with mutability. 

Jlquila. — Certainly, for the variation is in man, not in the Almighty, on man 
must it be charged, on poor, unsteady, apostate man, the Lord 'changes not,' he 
cleaves to his purpose, the patient, humble, constant believer shall as surely be 
saved as that there is a God above, and the unbelieving, living and dying so, shall 
as surely perish. 

Apollos. — At every step in the investigation of this point in theology, so much 
controverted, I have strove to collect all the objections which have been offered 
against the doctrine of a conditional salvation, after framing some for myself, and 
collecting others from authors on either side, I have presented them, and must 
say I am convinced that salvation is by grace, through the medium and instru- 
mentality of faith, and that 'without faith it is impossible to please God.' I have 
viewed the decrees, and the doctrine of predestination in every way, and I am 
forced to the conclusion that our salvation is suspended on the simple condition of 
faith in our Lord Jesus Christ. 

Aquila. — And the closer you examine the subject, the more fully will you be 
convinced of this. If the end were predestinated, my friend — without reference 
to the means to be used and improved by the agency of man, our race would be 
but a mere machine ; the very foundation of rewards and punishments would be 
destroyed, and the Deity himself would appear in the eyes of all, especially the 
sufferer, the veriest tyrant in all the universe. Thank Almighty God that it is 
just the reverse. 



COLLOaUY X. 

AN EXAMINATION rNTO THE OPINION OF THOSE WHO HOLD AN ABSOLUTE ELECTION OF SOME 
PERSONS TO ETERNAL LIFE, BUT REJECT THE NOTION OF AN UNCONDITIONAL REPROBATION. 

Apollos. — I had thought, my friend Aquila — that I would not trouble you again 
on the subject of election and reprobation; but, on reflection, I find that there is, 
among many, a third notion concerning these matters : it is that, in which an 
absolute reprobation is altogether exploded or rejected, and election wholly un- 
conditional is embraced. The two former opinions concerning election and 
reprobation have been, I believe, clearly stated by you, and also to me satis- 
factorily answered. I wish you to take up this subject, and investigate an opinion 
the consistency of which I cannot perceive. 

Aquila. — As far as I am able I will cheerfully do so. You must, however, 
recollect that there are various and contrary opinions among those who hold the 

1 Calvin and Dick. 2 Limborch. 



324 THEOLOGICAL COLLOQUIES. 

scheme of a partial redemption. Truly you will not find many, who think and 
converse exactly alike on this point. 1 

Jlpollos. — This opinion is to the following effect: — f that God offers to all who 
are called by the gospel., grace sufficient for conversion and salvation ; nay, that 
even those that are not called are not deprived of all grace to assist them in 
coming to God ; but withal they maintain that God has elected some in parti- 
cular, whom he has endued with an irresistible grace, and will infallibly bring 
to faith and salvation.' 

Jlquila. — This opinion would seem more tolerable, and one would suppose to 
look at it, as expressed, that it labours under less difficulty than the two former; 
it seems intended to offer no injury to the divine justice, mercy, and philanthropy 
of the Deity; for it certainly is no injustice, but the highest liberality to heap up 
favours on man. Still, my friend — it is erroneous ; and however specious it may 
appear, I can neither receive nor allow it, much less advance and promote it. 

Jlpollos. — But what are your reasons for rejecting it? 

Jlquila. — They are the following: — The Scriptures everywhere propose faith, 
as the condition of salvation; and therefore we are elected to it as such, or are 
translated into the number of those that may be saved through it ; whereas those 
absolutely elected to salvation, are called the elect according to this plan, without 
any regard to their faith, and are brought by constraint to embrace it as the means 
subordinate to the end, to which they were elected : now this is wholly un- 
scriptural. Again with respect to those thus elected, all the threatenings of God, 
concerning destruction and damnation, if men should become infidels and 
disobedient, or apostatize from the faith, would be insignificant; and all the 
exhortations to perseverance would be to no purpose. That the Diety may not 
bestow an equal measure of grace upon all may be readily admitted, and as far 
as we are capable of judging, which is only from outward circumstances, this 
fact cannot be denied; since he granted it doubtless for wise purposes in a greater 
degree to the apostles, to St. Paul, and perhaps Cornelius, than others. Yet I 
cannot think that even that^degree of grace was so great, but that it might have 
been hindered in its operation by obstinacy and unbelief. And for this very 
reason St. Paul says of himself, that he f was not disobedient to the heavenly 
vision,' and that when called by God's spirit, he 'conferred not with flesh and 
blood.' Besides he plainly tells us that he was not free from the danger of 
revolting from the Deity ; so far from this we learn from him, that there was 
an absolute necessity for taking care and leading a life of devotion to God. 'I 
keep,' says he, f my body under and bring it into subjection, lest that by any means 
when I have preached unto others, I myself should be a cast away.' Moreover, 
my brother — this opinion does seem to be inconsistent with itself. 2 

Jlpollos. — Where is the inconsistency? 

Jlquila. — If that universal grace which is granted to all be sufficient for salvation, 
it seems strange that no man can be saved by it, but that an irresistible grace is 
further necessary to constrain man to repent, believe, be converted and saved : 
and I cannot conceive how God wills the salvation of men, on whom he does 
not bestow this necessary grace. To all this I may add, that from the very face 
of the position and arguments offered, it would appear and with great reason may 
it be said, that God is not willing that all men should be saved, indeed that "he 
would not have them all saved. 3 

Jlpollos. — But, my friend — it is objected to your last broad assertion, that God 
does will all men to be saved, because he makes use of such arguments as are 
sufficient to salvation. 

1 Almost all the different views are touched on in these Colloquies. 

2 Whitby and Limborch. 3 Whitby and Watson. 



PREDESTINATION. 



325 



Aquila.— Stop, my brother— I say how are they sufficient, when a man by 
impotency cannot be the better of them? 

Apollos. — To this there is a ready reply by those who favour this system. They 
argue that 'impotency or incapacity is two-fold ; the one is natural, for the want 
of the natural intellective faculty, and of an intelligible object, and of sufficient 
light to discern that object, this, it is said is blameless and liable to no punish- 
ment. The other is moral, which, upon the supposition of a natural intellective 
faculty, and an apprehensive object set in a clear and distinct light, is founded in 
the over eager desire of a reasonable creature, bent upon an object either different 
from or contrary to the thing proposed, and is an aversion of manners, in opposi- 
tion to the conditions and circumstances of the propounded object.' 1 

Aquila. — And here, my friend — is virtually what is called new divinity, an 
opinion revived and brought into operation which had been long since exploded. 
You will please notice that this incapacity which is called moral is really and 
truly natural, for it is contended that it is not acquired by a voluntary custom, but 
is implanted in man by nature and derived from that original corruption wherein 
men are born. And, Apollos — whether this impotency and incapacity be natural 
and blameless, or moral and criminal, it has nothing to do with the question in 
debate. At another time we may touch on natural and moral ability, for the 
present let me prove that they have nothing to do with this matter. We do not 
inquire whether a man be culpable for an incapacity acquired or contracted, 
which hinders him from embracing the grace of God ; but whether the grace which 
God offers to men is sufficient for salvation. Now Ave say, that if grace be not 
sufficient to master this incapacity, be it natural or moral, then it is not sufficient 
to bring men to salvation, and thus is rendered the grace which such call sufficient 
wholly insufficient. 2 

Apollos. — O! I see this; and here is the very reason, and in view of this 
very difficulty, others confess that there are some, though but few, who believe in 
Christ by the assistance of this common grace; but that God, out of his free 
unmerited and boundless goodness, for the end that more may be saved, bestows 
a greater assistance on some, who are peculiarly elected, whereby they may be 
irresistibly converted from the error of their way. As one has said, 'We own 
that there are different degrees of divine grace ; and if it be allowed that some are 
saved by common grace, then it must be granted that irresistible grace is not 
necessarily requisite to conversion, but only for rendering it the more easy!' 
Cannot you subscribe to this quotation, my friend? 

Aquila. — I am not disposed, Apollos — to subscribe to any thing that does not 
carry with it reason and truth all through. Let us have the Bible, and that sys- 
tem of divinity taught therein, the essential truths of which are plain and easy 
to be understood by the most simple and untaught. There are, however, two 
admissions in all this that are remarkable to come from a man who may be con- 
sidered one of the originators of this system : I mean the one from whom the quo- 
tation is made, who was justly esteemed among the first of scholastic divines. 3 
Apollos. — What are these my friend ? 

Aquila. — I perfectly agree, in two main things that are set forth in the remark. 
The first is that no man is to be damned for his own fault. O ! this is an admis- 
sion on the part of new divinity men that is invaluable : it is, my friend — the 
cutting away the very first prop of the huge dragon of Calvinism : and the second 
is like it — the obedience of faith is left free and voluntary. Here, I frankly con- 
fess is what I never looked for. That men who have ever pressed the doctrine of 
a limited and a constrained salvation, as well as one founded on an eternal decree 
of God, should rise up by hundreds, and admit that all are capable of voluntary 

i Limborch. 2 Ibid. Watson, and Whitby. 3 John Overall, the bishop of Norwich. 
42 



I 



326 THEOLOGICAL COLLOQUIES. 

action, that all are damned for their own sins, are saved by faith alone, and above 
all, may come when they please, or stay away as they choose, with only a few 
extraordinary exceptions of divine grace, for extraordinary ends, known only in 
the divine mind. 

Apollos. — Is it not strange that I did not observe these things? Why, my dear 
brother — they are upon the very face of the statement itself. But then this com- 
mon grace seems so easy, it is like making a man take heaven by his own 
exertions. 

Aqvila. — You must remember, my friend — that a man can as well accomplish 
an action, only to be performed by the exercise of physical or natural powers, by 
those that are simply moral, as that a man by natural powers, or natural ability, 
as it is modestly termed, can possibly perform a moral action. A man has no 
power, abstract from, and short of divine grace, and the direct light and influence 
of God's holy and blessed Spirit, even to think a good thought, much less perform 
the work of repentance toward God, and faith in our Lord Jesus Christ, and 
attain to eternal life and salvation by natural ability. 

Jlpollos. — I shall not soon forget your remark the other evening, that men are 
liable to run to extremes. At one time the way to heaven is made so difficult and 
inaccessible that only a favoured few can possibly tread therein; at another, it is 
so easy that men may, with as much ease and readiness of themselves, become 
converted or turn to God, as they can leave the door of the church and approach 
the pulpit. 

Aquila.— All who know any thing of the experience of divine grace in their 
hearts, know that nothing short of that grace can subdue the affections, stop the 
current of nature, and bring the same into sweet captivity to the law of Christ. 
'Without me ye can do nothing,' but through 'Christ strengthening,' we can do 
all things. God helps every man, and requires, only in proportion to what is 
given: hence all the world is left without excuse, and he that rejects Christ is 
justly condemned, and his punishment is the result of his own deed. 



COLLOaUY XI. 

THE DIVINE VOCATION, OR CALL OF ALL MEN TO SALVATION, AND ITS NECESSITY, AS SET 
FORTH IN THE SACRED WRITINGS. 

Jlquila. — Heretofore, my friend Apollos — we have been engaged at large, in the 
discussion of the subject of divine predestination, a proper understanding of which 
is of vast importance, and it is also intimately connected with the best and vital 
interests of the church of God. 1 There is a subject which we have mentioned 
more than once, that is also an important one. It grows out of the other, and 
must not be passed by. 

Apollos. — What is that, my friend ? 

Jlquila. — It is the divine vocation or call of all men to salvation, through our 
Lord Jesus Christ? 

Apollos. — What do you mean by this vocation or call ? 

Aquila. — There are various acceptations given to it in the word of God ; it has 
also been defined differently, according as men differ from that system of theology 
taught by Augustine and revived by Calvin, or as they adopt and support the 
same. The latter make it a link in the chain of unconditional predestination to 
an end signified in the divine decree, by which the Deity appoints the elect abso- 
lutely to etern?.! life. But the former, or opponents of the Calvinistic opinions, 

1 Walson and Clarke. 



PREDESTINATION. 327 

consider this divine call as the voice of the Deity, which comes to all for the 
specific purpose of their salvation. 1 They give of it this simple definition — the 
divine vocation is that gracious act of Deity, whereby he calls all men, who are 
sinners and without the knowledge of him, and consequently guilty, and exposed 
to everlasting death, to faith and repentance through the gospel of his Son, our 
Lord Jesus Christ, to the end that if they obey this call he may make them par- 
takers of everlasting salvation. 

Apollos. — What are the objects of this vocation or call? 

Aquila — They are men taken in a universal sense, that it might be distin- 
guished from the divine call in the Old Testament. 

Apollos. — Why to distinguish it from that? 

Aquila. — Because then, or under it, God made a discrimination of people, he 
elected only the descendants of Abraham, as his peculiar heritage, and gave to 
them alone the written law, by which they were to be distinguished from other 
nations, that were excluded from the privileges which the children of Israel 
enjoyed, as the true church under that dispensation of the living and ever blessed 
God. 2 

Apollos. — But now that this distinction of people is abolished, the Gentiles are 
admitted to an equal participation of those privileges with the Jews, and together 
with them are called to the possession of the heavenly inheritance. 3 

Aquila. — Yes it is so — and the necessity of such a divine call will sufficiently 
appear, by the consideration of the miserable and corrupt condition in which men 
were previous to it. They had no knowledge of things necessary to salvation, 
upon which account they were styled darkness. 'Ye were sometimes darkness,' 
says St. Paul to the Ephesians, and the eyes of the Gentiles were said to be closed 
to the truth of salvation, they were blind, hence the same apostle says 'that he was 
sent to open their eyes, and to turn them from darkness to light, that they might 
receive the forgiveness of sins, and an inheritance among them that are sanctified, 
by faith' in the Lord Jesus. And, my brother — they directly erred, and had wan- 
dered far off from the knowledge of the true God. 4 The Gentiles worshipped 
idols; i. e. not only false gods, but even devils — of whom they believed such 
things as it is a shame so much as to mention. Hence at that time, they are said 
to be ' without God in the world, and to sacrifice to devils, and not unto God.' 
As for the Jews, they had inverted the primary intention of the law, and placed 
the principal part of their religion in the observance of external ceremonies, as 
our Saviour charges flatly on them in the fifteenth and eighteenth chapters of 
Matthew. Indeed, my friend — before this divine call, both Jews and Gentiles 
were under the prevailing custom and habit of sin ; they were as so many cap- 
tives, dragging the heavy shackles of their slavery, and bound down in their 
servitude, both by the depravity of their wills, and their affections, and by the 
seeming sweetness and allurements of their sins. 

Apollos. — Nothing then, but the divine grace, could knock off their fetters, and 
set them at liberty again. 

Aquila. — Nothing, no ! nothing else. 

Apollos. — But they were not, all alike, involved in the same degree of corrup- 
tion, were they ? 

Aquila. — Though all men were corrupted, and unable of themselves, to think 
of, much less do, what would tend to their salvation, yet all were not alike per- 
sonally plunged as deep in transgression ; consequently, the obstacles in the way 
of the reception of the divine call, were not equally numerous and difficult. 5 

Apollos. — By nature, all were corrupted and fallen, and surely all are sinners 
by practice. 

1 Watson, Clarke, and Whitby. 2 Ibid. 3 Ibid. 4 Ibid. » Ibid. 



328 THEOLOGICAL COLLOQUIES. 

Jlquila. — Yes ; both these statements are correct, being founded in fact. By 
the fall, all were corrupted, and incapable of moral action; and were by nature, 
ever inclined to evil — conceived in sin, and brought forth in iniquity. 1 But while 
all were by nature sinful, and inclined to evil, all who had arrived at a state of 
accountability, were sinners by practice, deeply involved in personal guilt. 
There were however then, as now, different degrees in the transgressions of the 
sinful; this must be obvious to all. 2 

Apollos. — How will you make this appear? 

Jlquila. — There are some, who have wholly laid aside the use of right reason, 
and have abandoned themselves so entirely to one or more lusts, that they cannot 
be prevailed on by reason, revelation, or the Spirit of God, to part with them; 
indeed, there is no counsel to which they will hearken — but they press on in the 
broad, frequented way to endless ruin. These men, under the control of a 
perverse and wicked spirit, having no faith, because of the neglect of every 
means of light and grace, and by putting far away from themselves all that might 
remedy the ill and evils consequent on their fall, are given up as a just judg- 
ment, to the vile lusts and affections of an impenitent heart, and a conscience 
seared as with a hot iron. Again, there are others, who are not fallen into so 
bad a state ; these have not quite silenced the dictates of conscience, and of right 
reason, much less the Spirit of God ; still they are carnally minded, and are con- 
cerned about earthly things; in them, then, are still the remains, if I may so 
speak, Apollos — of docility, or the means, when brought into action, of improve- 
ment — more or less so, as they are more or less accustomed to evil. 3 And again, 
there are others still better than those, though perhaps few in number, who serve 
God according to the best of their knowledge, but being ignorant of the gospel, 
they are under the prevalency of some vices, from whence the gospel can alone 
free them ; and they are deprived of some virtues, which can never be acquired, 
but by the grace which that gospel proposes, and points out the means of 
obtaining. 

Apollos. — I see from your remarks, and indeed I might have perceived it, from 
observations on society, that there is a diversity in the condition of man. 4 

JJquila. — The Scripture presents many examples of this diversity, my friend. 
There we see the degrees in the moral state of man most strikingly exemplified; 
there, some are said to fear God ; thus in the case of Cornelius, who had never 
heard the gospel, yet had improved the light that he had received.' 'I perceive, 1 
said St. Peter, 'that God is no respecter of persons ; but in every nation, he that 
feareth him, and worketh righteousness, is accepted with him.' Here is a man, 
who had not lived regardless of the best interests of his soul ; and this is a 
striking fulfilment of the divine declaration of the Redeemer, 'he that doeth truth, 
cometh to the light, that his deeds may be made manifest, that they are wrought 
in God ;' for, saith he, 'if any man will do his will, he shall know of the doc- 
trine, whether it be of God, or whether I speak of myself;' and 'he that is of 
God, heareth God's words; ye therefore hear them not, because ye are not of 
God,' — have never submitted to the influences and teachings of the divine Spirit 
in any degree. But those who are 'disposed to eternal life,' believe, almost as 
soon as the gospel is proposed to them, submitting themselves on the spot, to the 
divine government, and the teachings of God's Spirit. 

Apollos. — I find it important to trace the progress of human life, back to its 
very first acts; and the improvement or neglect of the first talent, granted of 
Almighty God. 

Aquila.—lt is so, my friend,— take the case of good Nathaniel, who, according 
to the best of his knowledge, served God ; what was the result, when Jesus con- 

1 Wesley and "Watson. 2 Limborch and Whitby. 3 Ibid. * Ibid. 



PREDESTINATION. 329 

vinced him that he was the true Messiah,— in the honesty of a soul, determined 
to serve God at all events, he cried out, 'Rabbi, thou art the Son of God ; thou 
art the king of Israel.' Take the case of the Ethiopian treasurer, an honest 
inquirer after truth — who had been to Jerusalem to worship God, and find the 
way to endless life. He is reading an old manuscript volume, dark, and ignorant 
of the true way, but determined to improve the one talent, and being disposed 'to 
eternal life,' when his eyes fell on these words, 'he was led as a sheep to the 
slaughter; and like a lamb dumb before his shearer, so opened he not his mouth : 
in his humiliation his judgment was taken away, and who shall declare his 
generation? for his life is taken from the earth.' See how the gospel call at once 
produces its effects, and by them we also behold its necessity. 'There Philip 
began and preached unto him Jesus,' and forthwith the Ethiopian prince believed 
in the Lord Jesus Christ, and embraced that true religion which his apostles 
taught. I have already mentioned the case of Cornelius, and there are others. 

Priscilla. — O ! do you not remember that woman, the vender of purple, from 
the city of Thyatira, which 'worshipped God,' although she had never heard the 
gospel, having improved her one talent, when the gospel call came, the Lord 
opened her heart— he granted her other talents, and she 'attended to the things 
that were spoken of Paul.' 

Aquila. — This is a very remarkable example of the truth of our theory ; but we 
must observe one thing, that although these were less corrupted than others, yet 
they stood in need of the gracious call of God to repent of all the sins, in which 
hitherto they had indulged themselves, and to believe in the Lord Jesus Christ as 
their only Saviour. 

Apollos. — It is evident, however, that all men, notwithstanding this diversity, 
as to the progress they have made in iniquity, and in wandering from God are 
most certainly depraved, and in heart and nature, until transformed by grace, 
ever inclined to do evil, being unregenerate and unclean. 

Aquila. — Certainly. As we once said, by the act of the first man, all the 
powers of the human soul are lapsed, 'the whole head is sick and the heart faint,' 
by nature we are unteachable and disposed ever to wickedness. This indocility 
is often augmented by a vicious education, and by customs and examples that are 
wholly bad; hence it is not equal in all. 1 All natural things would appear to be 
upon a level. All at least in respect to this point are so, for all are by nature 
fallen, corrupt, and ignorant. Custom or education and example, under diver- 
sified circumstances, in conjunction with voluntary action, when men arrive at 
years of maturity, render them unequal in the progress of sin and in their moral 
turpitude of guilt. 2 

Apollos. — Since all are dark, ignorant, prone to sin, indeed corrupt, being 
naturally not only inclined to and disposed for sin, but so lapsed in all their 
powers as to be incapable of moral action : how is it that any man can become 
teachable and disposed to learn at all the path of duty and the way to everlasting 
life 1 

Aquila. — This docility in man proceeds only from that general, common, or 
universal grace, which in virtue of the sacrifice and death of our Lord Jesus 
Christ, our God communicates to all men, by the agency of his Spirit, sanctifying 
for the illumination of man the works both of creation and Providence. 3 God 
has not only endued men with reason, or the power to deduce conclusions from 
premises laid down, but he has granted, as we have said more than once, to every 
man at least one talent, 'the grace of God that bringeth salvation hath appeared 
to all men.' 'The true light' 'enlighteneth every man.' 'A manifestation of the 
Spirit of God is given to every man to profit withal.' Here then, permit me to 

1 Whitby. 2 Ibid, and Limborch. 3 ibid. 



330 THEOLOGICAL COLLOQUIES. 

say, we find the Lord striving with every man, stirring each one up to seek after 
the living God. By this light he is ready to direct them to himself. 1 His Spirit 
brings into action natural conscience, and so applies the works of creation and 
Providence as that every man feels that there is a God, and that he is responsible 
for his actions. By the contemplation of these works, assisted by reason, guided 
and influenced by the Spirit, and under the operation of that general grace, men 
are led to seek, adore, and magnify the Almighty, as the donor of every good and 
perfect gift, the wise Creator and Governor of the universe. 2 

Jlpollos. — This is the reason why the Psalmist said, seeing the application that 
God's spirit makes of these things to the conscience and heart of man, 'the 
heavens declare the glory of God and the firmament showeth his handy work.' 

Jlquila. — Yes — and St. Paul says, that though ' God suffered all nations in times 
past to walk in their own ways, yet he left not himself without a witness, in that 
he did good and sent them rain from heaven, and fruitful seasons, filling their 
hearts with food and gladness.' And again, 'God hath made of one blood all 
nations of men, for to dwell on the face of the earth, that they should seek the 
Lord, if haply they might feel after him and find him.' Now from these texts it 
seems inferable, my friend — that men are led to the consideration of the divine 
works by the Holy Spirit, who is and has been ever since the promise, that the seed 
of the woman shall bruise the serpent's head, divinely influencing their hearts, and 
teaching them the way to life. Many, when its operations are yielded to, are 
excited with an earnest desire to seek after God and secure an eternal inheritance 
at his right hand. 3 Hence St. Paul says, 'the wrath of God is revealed from 
heaven against all ungodliness and unrighteousness of men, who hold the truth 
in unrighteousness ; because that which may be known of God is manifest in 
them, for God hath showed it unto them. For the invisible things of him, from 
the creation of the world are clearly seen, being understood by the things that 
are made, even his eternal power and Godhead, so that they are without excuse, 
because when they knew God, they glorified him not as God, neither were 
thankful.' And speaking of the Gentiles, he says, 'When the Gentiles, which 
have not the law, do by nature the things contained in the law, these having not 
the law are a law unto themselves; which shew the work of the law written in 
their hearts, their conscience also bearing witness, and their thoughts in the mean- 
time accusing or else excusing one another.' 

Jlpollos. — But, my brother — was this common grace sufficient to bring men to 
salvation and everlasting life? 

Aquila. — Without any more grace and without improvement it was not. 
Otherwise you might as well ask me if a spark is sufficient to kindle a fire. One 
talent improved will lead to the bestowment of more. God does not give the 
light for nothing. Now to explain myself I would say Apollos — in order that a 
sinner, guilty of sin and condemned to death, may be saved, the remission of sins 
is requisite. This is a gratuitous act of divine grace exhibited to us, by God the 
Father, through our Lord Jesus Christ, as being the Saviour and Redeemer of 
lost and sinful man. The plan appears to be this. By that universal grace 
granted to all men, in virtue of Christ's death all are under divine influence, at 
some one period or time of life, in a greater or less degree. By this grace men 
are stirred up to seek God and perform the general duties of religion, to the best of 
their knowledge ; if living under the light of the gospel, to seek salvation ac- 
cording to its precepts, if not living under that light, according to the best light 
they have, they try to serve God and are accepted accordingly, as was Cornelius, 
the Roman centurion; the Deity only requiring and being pleased with a service 
according to the light a man has, and the state in which he is placed. 

1 Limborch and Whitby. 2 Watson and Limborch. 3 Ibid. 



PREDESTINATION. 



331 



Apollos.— But I take man under the light and blessings of the gospel. How is 
it then? 

Aquila.— When this light is improved, by hearing, attending, meditating, 
reflecting, praying, by one or more of these means, he is led on, until the great 
deep of his heart is broken up, and in the anguish of his soul, as a poor, praying, 
seeking, sin-sick penitent, he seeks to God for mercy, and is enabled by grace, 
to do what would be otherwise impossible— that is, believe on the Lord Jesus 
Christ for the remission of sins, and God pours on his soul the comforts of his 
love. 

Apollos.—I see it now; the first light was granted of God; it was by the 
influence of general grace, that the sinner first had any light at all ; and all, in 
virtue of Christ's death, are under a gracious influence. By this, they could not 
attain to everlasting life, without its augmentation. On the improvement of it, 
as one talent, they obtain more ; 'faith cometh by hearing, and hearing by the 
word of God.' They could not at first have repented ; they knew nothing of the 
deep depravity of their hearts ; but as they progress in an inquiry after the true 
way to endless life, God does mercifully increase that light, and pour upon their 
souls the divine Spirit, until by divine grace, they are enabled to repent and 
believe, to the justification of their souls, and the pardon of all personal sins. 

Aquila. — Repentance and faith, are only revealed by the gospel of our Lord 
Jesus Christ, and are made known to man, who is only enabled to discharge 
these duties by the grace granted to him, of heaven's boundless mercy. 

Apollos — But some object, that since this common or universal grace, is not of 
itself sufficient to bring men to everlasting life, would it not follow, that all 
deprived of the knowledge of the gospel, consequently want the means by which 
they may attain to everlasting life ; and will they not therefore perish forever? 

Aquila. — You recollect, doubtless, that at another time, I gave an answer 
that I think Scriptural, to this question. Let me now say, that this is not, in my 
estimation, the case, by any means. So far from it, it is evident from the Holy 
Scriptures, that if the degree of light bestowed on man, be improved according to 
the ability granted, God will mercifully bestow more and more, until at last, of 
his bounty, we shall obtain heaven. Indeed, if some men make a right use of 
this common, or universal grace, and to the utmost of their power, live to honour 
and glorify their Creator, acting on the great principles of integrity, sincerity and 
probity, toward God and man — to them, the Almighty, who sees the fear and 
reverence they have for him, though they know not his name, nor are blessed 
with his gospel, yet will he accept of them, for the sake of our Lord Jesus 
Christ, according to that state wherein they are. 1 They shall not be condemned, 
nor excluded from everlasting salvation ; being thus ready to improve the light 
they have, and make a right use of reason, which is a gift of God; for every good 
and perfect gift, cometh down from the Father of lights, — the Deity finding them 
disposed to embrace his gospel, whenever it shall be proposed to them, accom- 
plishes a change doubtless in a way, unknown to us, and accepts of them. 
These are ready to account to him, according to what they have, not according 
to that which they have not. 2 

Apollos. — But then another objection arises : if by the improvement and use 
of this common grace, a man may be prepared to embrace the gospel, and 
become an evangelical believer, whenever it is proffered to him, is not the grace 
of the gospel then, or that of salvation, granted to men according to their merits? 
Aquila. — By no means, I think, my friend, — for it is a contradiction, to say 
that grace is given, and yet that it is according to merit, for the very idea of 
grace, excludes that of merit, else grace is no grace at all ; besides, the improve- 

1 Whitby and Limborch. 2 Watson and Whitby. 



332 THEOLOGICAL COLLOQUIES. 

ment of ourselves in pious dispositions, and our efforts, by reason and inquiry, to 
learn the true way, are only the fruits of that general grace granted to man, for 
the sake of our Lord Jesus. Indeed we should never think of God, or desire his 
knowledge, but that his Spirit divinely operates on the hearts of all, and gives to 
every man at least one talent. Here then, is the capital, if I may so speak, on 
which we commence; without it, we could not think a good thought, much less 
desire and will to serve God. Now this Spirit and grace, first enlightens, and 
then works with us, whose hearts are corrupted, and whose wills are perverse, 
until we are enabled, improving each benefit bestowed, to venture on the Irving 
God, and trust in him for everlasting life. And even admit that men, by an 
exercise of reason, and human efforts, could do the will of God, yet would they 
only be doing their duty — they would merit nothing ; but this they cannot do ; 
they must have the first degree of light, and at every stage be aided of heaven, or 
fail forever. 1 God, seeing the honest efforts to acquire a knowledge of the way 
to eternal life, grants the necessary help to every sincere and prayerful inquirer. 2 
This is not all, to show that ihere is no merit in it ; the Father often offers the 
grace of his gospel, and opens the way for it to be preached, even to those who 
have never made a right use of that universal grace, or light, that heaven pours 
on man. 3 This is not only evident, from the corrupt state in which men were 
before the great evangelical call was given ; but we behold it to be the present 
condition of men, if we but consider the state of many parts of the world at this 
very day. I may in the last place add, my friend — that though the wickedness 
of man may prevent God for a time, from making known his call to them, or 
provoke him by rejecting it, to take the same away from them, yet does he 
always dispense his grace absolutely at pleasure, without any regard to the 
deserts of men. 4 

JLpollos. — This inequality and disproportion then, in the dispensations of divine 
grace, are by no means repugnant to the justice or equity of the Almighty. 

Jlquila. — Certainly not. For he administers all things to all men, according to 
their several states, by the rules of infinite justice and wisdom. This is a great 
mystery, a secret hid for ages, unsearchable by poor finite man, but now revealed 
in the gospel of Christ, as the common mode of the divine government God at 
pleasure grants one, two, three, or five talents, and justly demands a correspond- 
ing improvement. He may, and perhaps often does, as the most glorious Sove- 
reign of the universe, give two to him, that has not improved the one, or three, or 
five, but at last, as a being of infinite purity, he requires that there shall be a cor- 
responding improvement. But it is his pleasure sometimes to grant to some 
nations, families, or individuals only one talent, and of consequence he only 
requires a corresponding improvement. When therefore the one, or two, or 
three, or five, are improved, he does most certainly grant more, and give to such 
an ample reward. 5 

JLpollos. — The grace of God then, revealed to us in the gospel, is the beginning, 
the progress, and the completion of salvation. 

Aquila. — Yes ! my friend — there is no saving good that does not come from 
God. Without its co-operation, we could not think of, as has been already 
said, much less perform any thing conducing to salvation. This is apparent 
from the word of God, which furnishes abundant testimony to that effect. 6 
Thus we hear St. Paul saying of this grace, as the fountain of all moral ability 
and action, 'For by grace are ye saved through faith, and that not of yourselves, 
it is the gift of God. Not of works lest any man should boast.' 'For the grace 

1 Watson, and Limborch. 4 Wesley, Watson, and Limborch, 

2 Wesley, Watson, and Limborch. 6 Ibid. 

3 Ibid. 6 Ibid. 



PREDESTINATION. 



333 



of God, that bringeth salvation, hath appeared to all men-, teaching us that deny- 
ing ungodliness and worldly lust, we should live soberly, righteously, and godly, 
in this present world, looking for that blessed hope, and the glorious appearing of 
the great God, and our Saviour Jesus Christ, who gave himself for us, that he 
might redeem us from all iniquity, and purify unto himself a peculiar people, 
zealous of good works.' And says the same apostle, for after that the kindness 
and love of God our Saviour toward man appeared, 'Not by works of righteous- 
ness which we have done, but according to his mercy he saved us, by the work- 
ing of regeneration, and the renewing of the Holy Ghost.' 

Apollos.—O ! this is incontrovertible evidence that our salvation originates in 
grace, where else could it originate 1 This made St. Paul say, that God 'hath 
saved us, and called us with an holy calling, not according to our works, but 
according to his own purpose and grace, which was given us in Christ Jesus, 
before the world began, but it is now made manifest by the appearing of our 
Saviour Jesus Christ, who hath abolished death, and hath brought life and 
immortality to light through the gospel.' 

Aquila. — That the progress of salvation is dependant on divine grace, we have 
ample evidence in the Scripture, my brother — 'Being confident of this very thing,' 
says St. Paul, 'that he which hath begun a good work in you, will perform it 
unto the day of Jesus Christ.' Here it is evident that two facts are set forth. 
The first is that God had begun the good work. The second is that he alone can 
carry it on. And thus said the same apostle to his Corinthian brethren, f l thank 
my God always on your behalf, for the grace of God which is given you by Jesus 
Christ, that in every thing ye are enriched by him, in all utterance and in all 
knowledge, even as the testimony of Christ was confirmed in you.' 

Apollos. — Surely this is an ascription of all our benefits to the divine grace. 
Aquila. — Yes — and the completion of salvation, can only be ascribed to divine 
grace. After St. Paul had shown the Philippians that the progress of religion was 
dependant on grace, he adds, showing that its completion was also attributable to 
the same, 'And this I pray that your love may abound yet more and more, in 
knowledge and in all judgment. That ye may approve things that are excellent, 
that ye may be sincere and without offence, until the day of Christ, being filled 
with the fruits of righteousness, which are by Jesus Christ unto the glory and 
praise of God.' Hence says he, 'I can do all things through Christ strengthen- 
ing me.' And finally, in an acknowledgment that all our salvation is of God, St. 
Paul prays for the Hebrew church, 'Now the God of peace that brought again 
from the dead our Lord Jesus, that great Shepherd of the sheep, through the 
blood of the everlasting covenant, make you perfect in every good work, to do his 
will, working in you that which is well-pleasing in his sight, through Jesus Christ, 
to whom be glory for ever and ever. Amen.' 

Priscilla. — Who for a moment could doubt that all our hope is founded in 
divine grace. Fallen, dark, ignorant, and helpless, grace comes in to our assis- 
tance, and but for it we never could progress in the divine life. O ! we ought to 
feel that we every moment need, the grace of God to help us on to everlasting 
life. 

Aquila. — And when the storms of this our mortal Career shall be ended, we 
shall return home to heaven, and there ascribe our salvation to the grace and 
mercy of God ; forever ! even forever and ever ! 

Apollos. — How plain and simple the blessed plan of salvation appears to be. 
Here is the divine calling or vocation of the gospel. All men are far away from 
God, God's grace and Spirit influence all, the gospel comes in and presents a 
Saviour, when the sinner hears, and betakes himself to inquiry, prayer, and 
ardent entreatv for eternal life ; God helps him by grace at every step, sustains 
43 



334 THEOLOGICAL COLLOQUIES. 

and supports him under every trial, and at last gives him a crown of eternal life, 
of free unmerited grace in heaven. 

Jiquila. — All this is according to the economy of grace. f Ask and you shall 
receive, seek and you shall find, knock and it shall be opened, for every one that 
asketh receiveth, and he that seeketh findeth, and to him that knocketh, it shall 
be opened.' 



eoLLoauY xii. 

AN INQUIRY INTO THOSE DIVISIONS WHICH HATE BEEN MADE IN THE DIVINE VOCATION, OR 
CALLING OF MEN TO SEEK THE FAVOUR OF GOD. 

Jiquila. — We have considered, my brother — the divine vocation or calling, as a 
gracious act of God in Christ, by which", through his word and spirit 3 he calls 
forth sinful men, who are liable to condemnation and are placed under the domi- 
nion of sin, from the condition of nature, and the pollutions and corruptions of 
the world, that they may answer by faith to God and Christ, who give the call, 
and thus become the covenant people of the Father, through Christ the mediator 
of this covenant, and as believers and parties to the covenant, they may love, 
fear, honour and worship God and Christ, rendering in all things, obedience to the 
divine precepts. 1 

Apollos. — I have heard various divisions of this vocation or calling, what are 
the chief of them? 

Jiquila. — Divines have divided it variously, so as to make several classes thereof. 
The first distinction or division has been into internal and external. 2 

Jlpollos. — What is implied in the external call or vocation of divine grace. 

Jiquila. — This is said to be the word of God, either as spoken or committed to 
writing, called the Sacred Writings or Scriptures. Of this kind or nature was 
the law of Moses, the writings of the prophets, and lastly, that more perfect 
word, the gospel of our Lord Jesus Christ ; which is God's present eternal call to 
all mankind. 3 Sometimes the Deity spake immediately by himself, at other 
times by angels, most frequently, however, by men, such as his apostles and 
prophets of old, and the ministers of the gospel at the present day. These if 
divinely commissioned and e moved by the Holy Ghost to take on them the office 
of this ministry,' are sent to speak to and call men, and this is an external call 
to salvation ; and it is allowed that any external means which are used of divine 
grace, to recover the sinful and bring them back, are also calls from God, which 
may be said to belong to this class. 

Jlpollos. — What is the internal vocation? 

Jiquila. — It is that holy influence or operation of the divine spirit on human 
hearts, moving, exciting and stirring men to obey the outward call made to them 
by God's word. A very striking instance of this we have in Lydia, 'whose heart 
God is said to have opened, that she might attend to the things spoken by Paul.' 
Of this inward call and teaching of the Divine Spirit, we know comparatively 
very little indeed. Although it is the same every where, yefis there a diversity 
of operations. It enlightens, strives with, and calls men to attend to the best 
interests of their immortal souls. It ever accompanies the word, when preached, 
as God has commanded, and brings it in power to the human mind and heart, 
awakening the sinner, comforting the mourner, supporting the believer, and con- 
demning the guilty. In this view it may be considered, but as one vocation with 
the word, for that word cannot come in power, unless it is attended by the holy 

i Watson. 2 Limborch. 3 Ibid. 



PREDESTINATION. 335 

Spirit. The former, or an external vocation, reaches our ears only, and enlightens 
the mind, the latter, or the internal call affects and prevails upon the hearts of 
men. 

Apollos. — What is the next division or distinction that is generally made. 

Aquila. — The second is into sufficient and efficacious, about which there has 
been gre.at disputation among divines. 1 

Apollos. — How so my friend? 

Jiquila. — Those of the Calvinistic system maintain, that the efficacious voca- 
tion, is distinct from that which is sufficient. 

Apollos. — How can this possibly be? I can't understand it. What does it 
mean? 

Aquila. — It is supposed that the Deity grants the sufficient call to many, to 
whom he will never give the efficacious call, and therefore they never do obey 
and return to God. 

Jlpollos. — Do tell me is this a correct view of it? 

Jiquila. — I think not. t am of the opinion that both of them are but one and 
the same thing, only they are distinguished on account of their different relation 
to us. The fact is that no vocation is ineffectual, which proceeds from God, true 
it does not always accomplish the end for which it is sent forth, and therefore it 
is not effectual, but the fault proceeds not from God, or the want of power or 
energy in the call. The defect is in man, who when God calls, will not obey. 2 

Jlpollos. — Do give me a view, however concise, if you please, of both opinions. 

Aquila. — I will do so with pleasure, Apollos. Sufficient grace or vocation, as 
it is received, is that which is not, it is said, sufficient in a degree, to bring men 
to salvation and convert their souls ; but only to convict them of ingratitude. 
Now if it be not sufficient to convert, neither is it to convict of ingratitude ; for as 
it is no ingratitude to refuse a favour that was never offered, so no better excuse 
could be given for it, than the want of means requisite to do or perform the duty. 3 

Apollos. — But is there not an objection, such an one as I once had occasion 
before to notice, that it is self-sufficient to convict men, but it is their fault and 
wickedness alone which hinders it from being sufficient. 

Aquila. — But you must recollect my brother — that the word sufficient is a rela- 
tive word, nothing therefore is sufficient only with respect to the person to whom 
it is said to be so. If therefore it is insufficient to destroy the wickedness of man, 
it is not sufficient to convert him, when corrupted and involved in the labyrinth 
of crime. 4 You must also remember, we are not inquiring what such a call can 
do with a man whose powers are not lapsed and fallen, by no means, such a case 
does not exist, all are debilitated and ruined by sin, and the gospel call is for all to 
repent and return to God. Such is man's wickedness, and such his state of 
iniquity and rebellion, that a call which does not meet the exigency of the <?ase, 
and that is not intended to lead him forth from his prison house, is of no true 
value, and does not, as I have already once argued, display the beneficence and 
the kindness of our God 5 

Apollos. — Well but it is said that the prison doors are opened, and the call is 
given, and though it is not effectual, yet is not the fault in Deity, it is sufficient, 
and if they remain in prison, with the doors thrown open, it is their fault, not 
that of the Almighty. 

Aquila. — This is specious, but not true, or founded on fact. It is not a suffi- 
cient means of escape for man, for God to throw open the door, and give the call, 
when the poor wretch is chained to the floor, and incapable of action. His chains 
must be knocked of, the doors thrown open, the call given, and every facility ren- 

1 Watson, Limborch, and Whitby. s Limborch. 6 Limborch, Watson, and Clarke. 

Ibid, and Fletcher. * Ibid. 



i 



336 THEOLOGICAL COLLOQUIES. 

dered, for a departure from sin and the devil, and then there is a sufficient call, 
and he that will not come, must inevitably and justly be damned. 1 Leave 
the sinner shackled, and incapable of design or resolution much less moral action, 
then is the call insufficient, or of no avail? 

Apollos. — I did not think of human corruption and moral inability. 
Aquila. — O never my friend — forget, 'without me ye can do nothing.' . 
Apollos. — But it has, you know been urged, that God is not obliged in justice 
to bestow a large degree of grace on men. 

Aquila. — This my brother — has long since been admitted by me, and I now 
add, we have no claims on the divine mercy, all is of grace. But, yet grace you 
know, is not called sufficient with respect to God, but men ; if it be inadequate 
to prevail on them to repent, in the state in which they are, it is really insuffi- 
cient. But moreover, God annexes to this vocation not only a promised reward, 
but also, the threatening of a severe punishment, and in justice, with humility I 
say it, he is obliged to bestow as much grace on man, in virtue of Christ's death, 
as is necessary to enable him to repent, and return for mercy, and the remission 
of his sins, otherwise he cannot expect men to accept the gospel call, much less 
in equity, damn them, for not doing a thing, that he refused to aid them to per- 
form. Is this all? No! my friend — damn them for not doing a thing he never 
intended they should do, and one which if he desired their obedience to, he would 
constrain it forthwith. 

Apollos. — What then is the proper or correct view of this subject ? 
Aquila. — It is evident from the general tenor, of the holy Scriptures, that the 
vocation, which God gives to man is sufficient, if properly improved, for his 
recovery. In virtue of the death of Christ as we have proved, a gracious ability 
is conferred on him, and in the state or condition in which he is now placed, in 
the providence of God, when the call comes, the influence resulting from that 
call, and a proper exercise of that ability bestowed of grace, combined together, 
will terminate under the blessing of heaven, which is promised in the salvation 
of him that thus improves his talent, though it be but one. 2 Thus all may obey 
the call of God, and when this is obeyed, in the prosecution of their course, they 
shall find grace sufficient to obey all God's commands. 3 

Apollos. — If then this call be ineffectual, it is by the voluntary and avoidable 
wickedness of man, who makes no use of the gracious ability so freely granted 
him, of heaven, for Christ sake. 

Aquila. — It is so. The light is all round us, but men close their eyes, to this 
light, and then lay the blame of their sins on the Deity. 'They have eyes to see, 
but see not, and ears to hear, but hear not.' God is said to have omitted nothing 
on his part, to bring them to the right sense of things, and prevail on them to 
show forth the fruit of good works, which yet, they do not. You remember 
that beautiful and affecting parable of the unprofitable vineyard, in the fifth chap- 
ter of Isaiah, do you not ? O ! — it sets forth in the most lively colours, the 
forbearance and goodness of the Almighty, the blessings with which we are sur- 
rounded, and the obstinacy of man. God 'looked for it to bring forth grapes and 
it brough forth wild grapes. 

Apollos. — Nov/, I think I see, what is truly an efficacious call, it is that which 
by the co-operation of man's will, obtains its effect, yet so as not to exclude the 
possibility of a failure, when the vocation is resisted by the wickedness of men. 
Aquila. — Most certainly. Every call is sufficient and would be efficacious if 
men would obey it; but they will not, and therefore, it is inefficacious. So the 
effectual call, as it has been denominated, might have become inefficacious, by 

1 Watson and Whitby. - Watson, Whitby, and Clarke. 3 Ibid. 



PREDESTINATION. 337 

the voluntary resistance of men, and the same grace, is called or named sufficient 
and efficacious, on account ot the different ways in which it is received. 1 

dpollos. — That is., it is sufficient, because it is capable of producing the desired 
effect, and efficacious when it has produced that effect. Here the agency of man 
is preserved, and the ways of God are justified, and proved to be perfectly conso- 
nant with the strictest justice, and the purest principles of righteousness and 
holiness. 2 

Aquila. — There has been another distinction, or division among divines, that I 
will name. It is a division of this vocation into congruous and incongruous. 
The former is that by which the Deity suits his call, to the persons, times and 
circumstances, wherein he foresees that it shall attain its effect. By incongruous, 
it is said, is meant a vocation, which God applies to persons, in such foreseen 
times and circumstances, wherein men will not believe, but render the divine call 
of non effect. 3 

Apollos. — My brother — this does not appear to be a consistent and proper 
distinction. 

Aquila — It might be allowed, if we were permitted to add, that no vocation 
according to God's intention is incongruous, but is only so accidentally, that is 
as men mixed with other men, to whom the divine word is preached, and whose 
feelings and other concurrent circumstances unite to 'choke' the precious. seed, 
and prevent the operation and legitimate influence of the divine grace. 

Jlpollos. — It is however, certain, that the methods of the vocation of God are 
various, and they are not all of them alike suited, if we may judge from outward 
circumstances to what may be called the present condition or state of the indivi- 
dual. For instance, if we are advised by a friend, one noted for piety, while we 
are in a calm and serious mood, we shall certainly be sooner prevailed upon, than 
if admonished by a man who is a stranger and grossly wicked, and who 
approaches us when we are excited by passion. 

Aquila. — The comparison my friend is inapplicable. The Deity searches for 
no such occasions. We are incapable of judging of the proper time to call, God 
knows what time is best, whether the silence of night, or the brightness of day, 
the sereneness of a calm, or in the midst of tempests and storms, whether by a 
whisper, or by the hoarse and roaring thunder, and forked lightnings. We know 
not, and are not capable of judging, and I am sure that every call God gives is 
perfectly suitable, with all its attendant circumstances, though we may not see it, 
to man's true condition. That is the time, the place, the proper occasion, and if 
improved, shall most certainly have the desired and salutary effect. To argue 
otherwise, would be to charge ignorance on the Deity, if not to slander that infi- 
nite purity and goodness which are characteristic of him, who is our only and 
sure friend. 

Priscilla.—'Now it cannot be concealed that all these distinctions, of sufficient 
and efficacious, congruous and incongruous, common and special calls, grow out 
of the doctrine of an absolute and an unconditional election, of some men to eter- 
nal life, and others to eternal damnation. Are not these divisions made to carry 
out the leading features of this scheme ? 

Jlpollos. — Indeed I am led to think, you are nearly right in this matter. 

Aquila.— No gift of God is to be considered common or unclean. Every call 
is all sufficient, if met aright by man, for his salvation. Every attendant circum- 
stance shall be overruled lor good, and shall tend to man's eternal welfare, if it 
be submitted to him, who rules and calms the boisterous billows of the tempes- 
tuous ocean. Let us never admit a principle, that will compromise the honour 
of the Deity, or be unbecoming of that notion which we ought to entertain of him 

i Clarke, Whitby, and Watson. 2 Clarke, and Watson. 3 Limborch. 



338 THEOLOGICAL COLLOQUIES. 

as a being, infinitely wise, holy, and good, who ever seeks our soul's salvation, 
by means the most appropriate and- congenial, with the immense purity of his 
own nature, the vast misery of man, and the agency of a rational intelligence, 
capacitated to determine his own actions. 

Priscilla. — I know, and know it well too, that I might have obeyed the first call 
I ever had, but I thought, what will the world think, what will they say ? If I 
offer God my heart, my life : my friends and the world will all oppose me. Thus 
I put off for years, what might have been, and ought to have been done at first. 
I suppose some would say that the first was a common call., sufficient, but not 
efficacious, incongruous and common, and not effectual, while the last was the 
reverse. O ! I dislike these distinctions of schoolmen and metaphysicians. 

^polios. — I believe the plain good old way is the best. Good night ! 



COLLOaUY XIII. 

THAT THE OPERATIONS OF DIVINE GRACE, WHICH ARE NECESSARY TO CONVERSION, MAT BE 
RESISTED, IN THE FREE EXERCISE OF THAT LIBERTY GRANTED TO MEN, IS CLEARLY SET 
FORTH IN THE SACRED WRITINGS. 

Apollos. — A great deal has been said, my brother Aquila — about the influence, 
exercise, and energy of divine grace. I am anxious to have a scriptural view of 
those its operations on the human heart. I wish to know whether or no there is 
clear an indubitable evidence, in the Scriptures, that these operations can be 
resisted, and I am desirous of understanding, how by it, the conversion of man is 
brought about. 

Aquila. I have frequently remarked upon the manner in which God visits, 

instructs, and guides man in the way of truth, and you know how often I have 
argued that grace can be resisted to such a degree, as to render abortive every 
exertion, consistent with the agency of man, for his conversion. This, however, 
I have admitted is a controverted point. Those who adopt the Calvinian theory, 
of unconditional election and reprobation, believe that grace can never be resisted ; 
those who believe in a conditional salvation, adopt an opinion exactly the 

reverse. 

Apollos. But you know that Calvinists seldom or never use the word irresis- 
tible in all their writings. 

Aquila. This too I admit, my friend — and what of that 1 Other expressions 

which are dubious, and those also that may be understood well, as of the same 
meaning, by any man of common sense, are constantly used, even by those the 
most moderate. However as that word is not only proper but a most significant 
term, and one that represents to us the whole state of the controversy at one view, 
without any ambiguity, we choose to make use of it, rather than any other 
expression which would render the dispute more abstruse. 1 

Apollos.— Well, but as that word is not generally used, except only by supra- 
lapsarians, let it pass, and let the state of the question be, whether, when God 
seriously wills that a man believe and be converted, it is in his power not to 
believe, nor be converted. 

Aquila. Well, my friend — you know my position, a man can resist the sacred 

influences of divine grace, and turn his back on every effort of that grace for his 
redemption. And I believe it will be easy to prove by incontrovertible evidence 
from God's word, first that this position is correct, and secondly that what is pro- 
posed against it, is not founded in Scripture and experience. 2 

Jlpollos.— Come then— take up the first, and show that men may resist the 
i Watson and Whitby. 2 Ibid. 



PREDESTINATION. 



339 



operations of divine grace,, which influence their hearts for their conversion from 
the destructive ways of sin. 

Aquila. — Agreed — and the very first argument is deduced from several places 
of Scripture, in which God is said not only to have willed the conversion of some 
men, but also to have made use of the very means for their conversion which 
would have accomplished it, but that they would not hearken to the divine voca- 
tion, and rebelled against the government of God their lawful sovereign. 1 Of 
these kind there are many texts that we might consider. 

Apollos. — Of course I may express the objections that are adduced, against any 
text you offer. 

Aquila. — Most assuredly ; this is what I always expect. And as I have had 
occasion once or twice to mention the beautiful parable of the Lord's vineyard, 
named in the fifth chapter of Isaiah, I will present that : indeed I might adduce 
the whole : you can read it at your leisure. I will at present, to substantiate the 
fact that men do rebel and resist successfully the grace of God which is designed 
for their conversion, quote the fourth verse : "What could have been done more 
to my vineyard that I have not done in it ? Wherefore, when I looked that it 
should bring forth grapes, brought it forth wild grapes V In these words God 
very pathetically shows, that he used all necessary means for the conversion of 
the people of Israel, and yet they were not converted. 2 

Apollos. — But, my brother — you know there are several exceptions made to 
this text, by those who oppose your theory. In the first place, it said, that the 
prophet here makes mention only of the external means which God made use of 
with respect to his vineyard ; as that he planted it in a fruitful soil, built a tower 
and wine press therein, and gathered out the stones thereof; but does not say that 
God watered it with the dew of heaven, or caused his sun to shine upon it, 
which properly produce the fruit of the vineyard, and are analogous to the inter- 
nal grace whereby God converts men. 3 

Aquila. — But, my friend — these things mentioned do not exclude the rain and 
the sun, far, very far from it; but indeed they rather take them, I think, as 
granted, they being common to all vineyards ; but herein is denoted the special 
care which God took of this vineyard in particular, in that he removed several 
things that might otherwise have been a hindrance to the designed effect; so that 
the expostulation which God makes becomes thereby the more reasonable. And 
again, these words, f what could have been done more to my vineyard that I have 
not done in it,' comprehended all those things that are requisite for the bringing 
forth fruit ; else if such a grace had not been given, it might have been replied, 
thou hast not made use of thine irresistible power, without which all means are 
insignificant, since all that heretofore were made use of have proved ineffectual. 
Besides the expectation of grapes could never have been ascribed to God, if he 
had withheld the rain and sun, without the influence of which the vineyard could 
not bring forth grapes. God therefore applied such means as were proper for 
the conversion of the Jews, and might accordingly have expected a correspondent 
effect, though by their obstinacy it happened quite otherwise. 4 

Apollos. — But it is said by some that these words f what could have been done 
more to my vineyard,' are not by way of inquiry, what could have been done 
more for the producing of fruit in the vineyard : but by way of deliberation, what 
should be done to the vineyard ? since it brought forth no fruit, viz : that it should 
be destroyed, as it follows in verse the fifth, '1 will tell you what I will do to my 
vineyard, I will take away the hedge thereof, and it shall be eaten up,' &c. 
Aquila. — But my brother — such an interpretation is positively repugnant to the 

i Watson- and Whitby. 3 Drs. Scott and Gill. 

3 Whitby and Limboreh. * Dr. Clarke, Whitby and Limborch. 



340 THEOLOGICAL, COLLOQUIES. 

text itself. For God does not speak in the future tense., what shall I do, but 
'what could I have done more to my vineyard,' a past tense being used, thereby 
denoting that he had omitted nothing, that was requisite for its producing good 
grapes. In addition to this, the determination for destroying the vineyard, would 
have been unjust, since for want of the divine grace, it could not bring forth any 
thing else, but wild grapes. 1 

J^pollos. — It is true then that God determines the punishment, but it is not, 
until all the remedies, which he had applied, have proved ineffectual. 

Jiquila. — Just so, and this is a most equitable economy. There is another text 
in the Old Testament that I will adduce. 'Son of man thou dwellest in the 
midst of a rebellious house, which have eyes to see, and they see not; they have 
ears to hear, and hear not; for they are a rebellious house.' Now by hearing and 
seeing in this place, is not meant the external sense of the eye or ear, but the 
knowledge and observation of the divine precepts. It is therefore evident that 
by eyes to see and ears to hear, is meant the faculty of knowledge and obeying 
the commands of God; which though the people, of whom God by the prophet 
speaks, were blessed with, yet they did not make a right use of, but neglected a 
most imperious duty. 2 

Jlpollos. — But you do not think that by eyes and ears, we are here to under- 
stand, grace as granting ability to repent and return to God, seeking regeneration 
through our Lord Jesus, but simply, the conviction of the mind and heart, with 
respect to the truth of the doctrine taught by the prophets. 3 

Jiquila. — I readily grant my friend Apollos — that by eyes and ears in this place 
we are not to understand the irresistible grace, as it is called, of God, for conversion 
and regeneration, for I have denied more than once that God ever makes use of 
such a grace in the conversion of a sinner : and it would be a contradiction to 
say that God applies such a grace, and yet the man is not converted. Now I 
say that by it is meant grace sufficient to produce such a conversion, with which 
men might have co-operated, and thereby have repented. It is therefore evident, 
that it is their own wickedness in resisting this divine grace, which is the sole 
impediment to their conversion. To all this I may add, that a people cannot be 
justly charged with rebellion, as God threatens them in the eleventh verse of this 
chapter, though they should be convinced of the truth of the prophet's doctrine, 
unless at the same time there were given them a faculty, or ability as it is termed, 
of obeying that doctrine. There are two impediments which obstruct our obe- 
dience to the divine commands. They are blindness of understanding, and per- 
verseness of will. Now the removing of ignorance is not sufficient to produce 
obedience, unless a power or ability be granted, of correcting the perverseness of 
the will. If this be not admitted all the reproofs, as well as calls of God, are of 
no avail. 4 

Apollos. — This is certainly true, I did not think of it. 

Jiquila.— Another text in favour of the opinion I have advanced, you will find 
in the gospel by St. Matthew, I have had occasion to notice it also once or twice. 
'Wo unto thee Chorazin, wo unto the Bethsaida ! for if the mighty works, which 
were done in you, had been done, in Tyre and Sidon, they would have repented 
long ago in sackcloth and ashes : but I say unto you, it shall be more tolerable 
for Tyre and Sidon, at the day of judgment, than for you,' &c. Now it is affirmed 
that such a degree of grace, was communicated to the inhabitants of Chorazin 
and Bethsaida, by which the Tyrians and Sidonians would have repented, had it 
been offered to them, and consequently the persons whom the Saviour addressed 
might have repented, by virtue of it, although they did not. 

1 Clarke and Limborch. 3 Scott and Henry. 

2 Ibid. 4 Clarke and Limborch. 



I 



PREDESTINATION. 341 

Apollos. — But my friend, to this construction there are also exceptions. It is 
said that the Saviour does not say, what would really, but what probably would 
have come to pass in Tyre and Sidon. 1 

Aquila. — But my friend — an objection of this kind, to our construction, would 
destroy itself, if it did not the very force and meaning of the text. 

Apollos. — Would destroy itself, how ? 

Aquila.— It is said that without the power and influence of grace, that can 
alone regenerate the human heart, it is impossible for any man to be converted to 
God; what therefore, is by no means possible, according to their own showing, 
is not certainly very probable, and cannot be expected to transpire. 2 

Apollos. — But it is thought that this is a hyperbolical mode of expression, which 
does not intimate what the Tyrians would have done, but only aggravates the 
wickedness, and the impiety of others, by an instance taken from the worst of 
sinners. 

Aquila. — This is a very serious, and pathetic mode of speech directed to men, 
exceedingly obstinate, in which are things not dissimilar but of a like nature, viz : 
men with men, and the wickedness of some, with the wickedness of others, all 
of which are compared together. 

Apollos. — But some say that our Saviour does not speak of true, and saving 
repentance by which men actually turn from their sins, and are converted to God, 
but of such an external repentance only, as was manifested by outward signs, of 
sackcloth and ashes. 

Aquila. — The repentance which men expressed by humbling themselves in 
sackcloth and ashes, was the greatest ; and they made use of those external signs 
to testify the sincerity of the same. So this is certainly not said to degrade the 
repentance of the Tyrians, as if it would have been only external but greater. 
Besides the original word is the one in common and constant use for an internal 
and genuine, and not a word that barely signifies an outward repentance or rather 
the external acts thereof. Moreover, it is evident, that such a repentance is here 
understood, as the Saviour required of the cities of Judah, which was not exter- 
nal but internal. Add to this, that on account of that which the Tyrians would 
have performed, it is said that their condition should be more tolerable in the day 
of judgment : but the external signs of repentance only, whilst the heart remains 
impenitent, cannot mitigate the punishment, therefore the inference is that the 
repentance spoken of would have been internal and genuine. 3 

Apollos. — The remark then was a pointed reproof given by our Lord, to those 
who had the opportunities of repentance, and the grace to enable them to do so, 
and repented not. 

Aquila. — It was and I will also name another text. 'O Jerusalem, Jerusalem, 
thou that killest the prophets and stonest them that are sent unto thee, how often 
would I have gathered thy children together, even as a hen gathereth her chickens 
under her wings, and ye would not. Behold your house left unto you desolate.' 
Here our Lord declares the earnest desire he had for the repentance of the Jews, 
in that he not only once or twice but often applied to them, the means that were 
calculated to produce their conversion. And this was not done lightly or carelessly, 
but with great affection, and an anxious wish to gather them together, with ten- 
derness and kindness, as a hen gathereth her chickens under her wings. But they 
would not be gathered, that is, they would not repent. What a very striking 
evidence is this, that men can and do resist the grace of God. 4 

Apollos. — But by Jerusalem it is said that we are not to understand all the inha- 
bitants of that city, but only the princes and elders of the people; and by chil- 

1 Beza, as quoted by Limborch. 2 Limbcrch and Whitby, 3 Watson and " -nborch. 4 Ibid. 
44 



842 THEOLOGICAL COLLOQUIES. 

dren the commonalty ; and out of these last it is said that the Saviour did gather 
many, though the elders of the people did what they could to prevent it. 

Jlquila. — Indeed my brother Apollos — recourse is had to many a subterfuge 
to evade the force of those plain truths that strike at the very root, of an uncon- 
ditional election, and that places the agency of man on its own true ground, as 
declared by reason and revelation. You have referred to a new sort of interpre- 
tation, especially of the word Jerusalem. Indeed the exposition of 'the children 1 
thereof, is not less exceptionable. These explanations of God's holy and precious 
word, are certainly contrary to the Scripture itself, which by the remarks in the 
text, denote the inhabitants of that rebellious city, the rulers as well as common- 
alty and vice versa. Now I can prove this by several texts from the sacred code. 

Jlpollos. — Do my friend — let me hear them. 

Jlquila. — 'Go and cry,' says the Lord to Jeremiah, 'in the ears of Jerusalem, 
saying thus saith the Lord, I remember thee, the kindness of thy youth, the love 
of thine espousals, when thou wentest after me in the wilderness, in a land that 
was not sown, Israel was holiness unto the Lord.' Did not 'Jerusalem,' here 
mean all the inhabitants of that ill-fated city ? 

Jlpollos. — I really believe it did. 

Jlquila. — And says the same prophet, in view of the unbounded iniquity of the 
Jews, and especially the inhabitants of their capital, 'O! Jerusalem, wash thine 
heart from wickedness that thou mayest be saved.' Did not God here mean all 
the inhabitants of the city also 1 And in a similar text he says, 'Be thou instruct- 
ed O Jerusalem, lest my soul depart from thee ; lest I make thee desolate, a land 
not inhabited.' Therefore, 'thus saith the Lord after this manner, will I mar the 
pride of Judah, and the great pride of Jerusalem.' 'Jerusalem hath grievously 
sinned, therefore, she is removed : all that honoured her, despised her, because 
they have seen her nakedness, yea she sigheth and turneth backward.' I have 
quoted these texts my friend, Apollos — to show you, that by the term Jerusalem, 
its inhabitants taken collectively, are meant. And no exception of this kind, 
ought ever to be admitted, the obvious end being simply to avoid by such inven- 
tions, the force of an argument. Even however, grant that Jerusalem and 
its children, might in some other place admit of such a sense, yet the circum- 
stances of this text will not allow of any such interpretation ; but rather indeed, 
prove that the words were spoken of the whole people, as well rulers and princes, 
as those of the lower or inferior sort. 

Jlpollos .—But it has been said that Christ uttered this in his human nature, as 
he was a prophet sent forth from God, to call all men to salvation, not in his 
divine nature, wherein he has decreed never to make them partakers of his effec- 
tual grace, but in the order of an outward ministry. 1 

Jlquila. — Well I supposed it would come at last to this : but this objection 
does not well agree with the other, my brother. 

Jlpollos. — How so ? 

Jlquila. — Therein the Saviour is said to have been willing to gather them, i. e. 
some out of the commonality, though the rulers resisted it. Now it is said that 
the Saviour speaks this of the same persons, who would not be gathered ; but 
only says it in his human nature. Are you aware of the dark reflection that this 
casts on the Lord Jesus? What ! to attribute such a two-fold will to him, that 
he purposes one thing according to his human, and another according to his 
divine nature, as if he were divided from and contrary to himself? 

Jlpollos. — I see this would never do, and indeed my own objections to this text 
were answered long since. 

Jlquila. — This granted, let me produce another text that confirms the fact that 

1 Bcza has this very argument, and it is quoted and endorsed by Doctor Scott. 



PREDESTINATION. 343 

grace may be resisted : 'But the Pharisees and lawyers rejected the counsel of 
God,, against themselves, being not baptized of him.' Here it is apparent that the 
counsel of God, which had decreed for the salvation of the Pharisees and lawyers, 
was rejected, and the design evidently frustrated by them ; and the conclusion is 
inevitable, that the grace whereby he wills the conversion of men may be resisted. 
There are also one or two other (passages of the Scriptures parallel to this, that are 
to the same effect. 'These things I say unto you that ye might be saved.' 'And 
ye will not come to me that ye might have life.' 

Jlpollos. — But here, as is declared by many, we have the expressed intention 
of the Saviour, as preaching to men, but not the intention of God. 

Jlquila. — Those who would in earnest offer such an objection, do most assu- 
redly attempt to insult both God the Father and our Lord Jesus Christ. Can 
you, my friend — or any man who looks at this subject aright, attribute to our 
Lord, as a preacher of his own everlasting truth, an intention contrary to the 
design of God, which very intention he came into the world to publish, and whose 
preaching itself was but the declaration of the will of God to us ? Why, my bro- 
ther — this would be to destroy the certainty of Christ's preaching, and to shake 
the very foundation of the christian's faith. 1 

jlpollos. — It is however argued, that the meaning of the words is simply this, 
that Christ appealed to the testimony of John, not so much for his own credit as 
for their salvation, if there were any sheep among them, that would hear his 
voice. 

Jlquila. — But this is a positive wresting of Christ's words. He does not say 
that he spoke these things for the salvation of the elect alone, whom such under- 
stand by the term sheep, if there were any among them, but for the salvation of 
those who would not come to him that they might have life, as the words of our 
Saviour clearly evince. Christ, my brother, was in earnest in bringing the Jews 
to salvation, and by his doctrine and grace furnished them with means sufficient 
to enlighten their minds and aid them to seek a change of heart, in order that they 
might be saved. This was the end he proposed, but they obstinately resisted his 
gTace, and disobeyed his every call, until he declared, 'Ye will not come to me 
that ye might have life.' 2 

Jlpollos. — The whole determination of this matter was to be traced to a delibe- 
rate exercise of their own agency. 

Jlquila. — Yes— and the Scriptures prove positively that it was a resistance of 
the gracious influences of God's precious Spirit. 'Ye do always resist the Holy 
Ghost, as your Fathers did so do ye'.' 

Jlpollos. — There are, to this very text that you have just quoted, several objec- 
tions raised. The first is, that it does not from thence follow that the operation of 
the Holy Ghost, by which God would convert men, can be resisted, but only that 
the unregenerate may resist the Holy Ghost, nay cannot do otherwise. 3 

Jlquila. — I know that by the unregenerate some persons mean the reprobate. 
They hold the idea of an eternal justification, founded on the unconditional decree 
of regeneration for all the elect, and are not aware that the very objection that you 
have just named destroys itself. By such persons it is said that the Holy Ghost 
never intended to work repentance and faith in the reprobate, therefore they can- 
not resist him, it being impossible to resist an action that was never intended to 
be performed. 4 

Jlpollos.— But it has been affirmed, that they resisted what has been called the 
virtual and interpretative intention of God, who made use of all the means that 
tended in their own nature to the begetting of faith. 

Jlquila. — And, my friend — this is an objection as fanciful as it is specious. 

1 Watson and Limborch. 2 Whitby and Fletcher, 3 Calvin. * Whitby, 



344 THEOLOGICAL COLLOQUIES. 

For those interpretative means, as they have been named, according to the views 
of those who offer the objection, are according to them only external means, such 
as preaching the word, miracles and the like : now these, without the internal 
and irresistible operation of the Holy Ghost, are as ineffectual for the production 
of regeneration, according to the Calvinian view, as the voice of a man would be 
for the raising up of one from the dead. How tiien do they tend, in their own 
nature, to the begetting of faith ? Besides, they are not said to resist the word 
but the Holy Ghost : now, according to this view, the act of the Holy Ghost is 
distinct from the word, therefore either they resisted the action of the Holy Ghost, 
or else it must be owned with us, that the act of the Holy Ghost, in purposing 
the regeneration of men, is always joined with the word, and consequently who- 
ever resists the one resists the other; for if holy men 'spake as they were moved 
by the Holy Ghost,' the words of God are but the language of the Holy Spirit, 
and he who resists the one resists the other. 1 

Jlpollos. — But then it is said by others, that they resisted, as far as they could, 
the intention of the Holy Ghost, in working faith in others, and that was done in 
this way. They killed those who were sent, being moved by the Holy Ghost to 
preach the truth to them. 

Jlquila. — Then according to this opinion they did not resist any act of the 
Holy Ghost, whereby he intended to work faith in their own souls ; and conse- 
quently as God would not have them to believe in Christ, they by their infidelity, 
committed nothing contrary to the divine will : To assert which, is certainly* to 
say the least, preposterous. But again, by their being said to have resisted as 
far as in them lay, the intention of the Holy Ghost in producing faith in others, it 
is plainly granted, that they themselves did not really resist the Holy Ghost; nor 
my friend — by this killing of the apostles, are they said to resist the Holy Ghost, 
because as far as possible they hindered the conversion of others ; but because 
they hardened themselves, and woul4 not believe the gospel, though convinced of 
the truth of it by the wisdom and preaching of Stephen. You will thus see, 
that there is no other way of taking the text, than just as it reads, it is a most 
positive declaration of actual resistance to the operations of grace and the visita- 
tions of the divine spirit, by the free exercise of that ability or power, which 
exists in man. It was an act of their own, 'as your fathers did, so do ye,' 'ye do 
always resist the Holy Ghost.' 2 

Jlpollos. — I believe you are correct in your exposition of the passage. 

Jlquila. — There is another text I will adduce. Many objections have been 
made to it. This however may be sustained by unanswerable arguments, indeed, 
the scriptures advance almost every where, the very same doctrine that is set 
forth in this very text. 

Jlpollos. — What is the text my friend? 

Jlquila. — 'I have spread out my hands all the day unto a rebellious people, 
which walketh in a way that was not good, after their own thoughts : A people 
that provoketh me to anger continually to my face.' Here the intention of the 
Deity, to convert that people from the error and rebellion of their ways is certain- 
ly most manifest. God represents himself as one, opening wide the arms of his 
mercy, ready to receive, embrace and save them, and this he is said to have done 
'all the day.' And to these may be added those texts, wherein they are said to 
have been called by the Deity, but they would not obey the divine call. 'I also 
will choose their delusions and will bring their fears upon them, because when I 
called none did answer, when I spake they did not hear : but they did evil before 
mine eyes, and chose that in which I delighted not.' And the other parallel text 

1 Fletcher, Watson, and Limborch. 

2 Whitby has some excellent remarks on this subject, to which the reader is referred. 



PREDESTINATION. 345 

is 'because I have called., and ye refused,, I have stretched out my hand and no 
man regarded ; but ye have set at nought all my counsel, and would none of my 
reproof; I also will laugh at your calamity; I will mock when your fear cometh.' 
If these texts taken together or separate as you please my brother — do not estab- 
lish our position, then I am ready to give it up. I have thus given you a variety, 
the number of which might be increased, to sustain the principle, so clearly 
revealed in the Bible, that man is endued with the fearful ability of resisting 
divine grace, to the everlasting ruin of his own soul. 1 

Apollos. — I am sure of one thing, I have exhausted my store in quest of objec- 
tions, and I have drawn largely on that of others; but I must frankly acknow- 
ledge, that this power, if the Scriptures be true, does most certainly belong to man, 
and he can resist divine grace. 

Aquila. — There is also another argument, my brother Apollos — that is, in my 
estimation equally to the point. It is drawn from the scriptures and runs thus. 
God himself commands men to repent and believe, annexing thereto a promised 
reward, and a threatened punishment; which repentance and faith, he prescribes 
as necessary terms of salvation. Now if God would work these conditions in us, 
by his irresistible power, he could not prescribe them by promising a reward, and 
threatening a punishment, without a manifest contradiction of his justice and 
wisdom, as we have elsewhere showed. 2 I will now quote those texts, which 
show that the Deity commands repentance on the terms just mentioned. 

Apollos. — Name them if you please. 

Aquila. — I will then at once. 'Cast away from you, all your transgressions, 
whereby ye have transgressed, and make you a new heart, and a new spirit, for 
why will ye die O house of Israel ? for I have no pleasure in the death of him 
that dieth, saith the Lord God : wherefore turn yourselves and live ye.' 'Repent 
ye therefore and be converted, that your sins may be blotted out, when the times 
of refreshing shall come from the presence of the Lord.' 'And be not conformed 
to this world, but be ye transformed in the renewing of your mind, that ye may 
prove what is that good, and acceptable and perfect will of God.' 'Wherefore he 
saith awake thou that sleepest, and rise from the dead, and Christ shall give 
thee light.' And to encourage the sinner to attempt all this, he is told that 'God 
so loved the world that he gave his only begotten Son, that whosoever believeth 
in him, might not perish, but have everlasting life.' And 'these things are 
written, that ye might believe that Jesus is the Christ, the son of God, and that 
believing, ye might have life through his name.' 'Go ye therefore,' said our 
Lord, 'into all the world, and preach the gospel to every creature, he that believeth 
and is baptized, shall be saved, he that believeth not shall be damned. 'And this 
is the commandment, that we believe on the name of his son Jesus Christ.' Now 
who does not see that the repentance and faith here named, as so intimately 
connected with each other, are the terms prescribed, on which divine blessings are 
bestowed, and their neglect induce a punishment, which is the sure result of 
their impiety? And for the Deity to work in us the conditions irresistibly, is 
manifestly to contradict his own wisdom, justice and goodness. 3 

folios. — These texts are certainly very plain and positive declarations of the 
will of God concerning, man; but it has been objected to this position, that the 
example of our Saviour, who is said to have paid a perfect obedience to the 
Father, and yet he could not sin, as also the holy angels, who cannot sin, but yet 
their obedience is prescribed as a pattern for ours in the Lord's prayer; and lastly 
of the evil angels themselves, who are deprived of all manner of power of doing 
good, and yet are disobedient to God and guilty of punishment. 4 

Aquila. — There are several branches to this objection, and each one requires a 

i Clarke, Benson, and Watson. 3 Clarke and Watson. 

2 Whitby and Watson, * Limborch. 



346 THEOLOGICAL COLLOQUIES. 

distinct reply. And first, as to our Saviour Jesus Christ, it cannot, my friend- 
be proved that he, in the days of his flesh, with respect to his human nature, was 
deprived of the power of not obeying the divine precept, relating to the redemp- 
tion of man by his death : which, if any one will term a power of sinning, well ! 
we will not quarrel about a word ; but let me say if our Saviour had been impec- 
cable on account of his human nature, he could never have been said to be like 
unto us in all things, sin only excepted, for there would have been a great diffe- 
rence between him and us ; nor could his obedience have been proposed as a 
pattern of ours, as it is frequently done. 1 

Apollos. — But sin, taken in its proper sense, as that whereby man incurs the 
divine displeasure, could not be in him, but as he was subject to the same infir- 
mities with us. 

Aquila.— He could not be said, as a mere man to have been impeccable, or not 
liable to sin, though he committed none. He was without sin, holy and pure, 
but I cannot say that it would have been impossible for the humanity to commit, 
if it had been so disposed, any sin. 

Priscilla. — You may depend on it this is real speculation. I do not conceive 
that this has any thing at all to do with the matter, at least all this is a mere 
hypothesis, that cannot be proved, and that of course can never be adduced in 
proof of any important point. 

Apollos. — Well, I confess there is too much speculation in questions of this 
kind, yet they will sometimes occur. 

Aquila. — As to the remarks about good angels then, to proceed in answer to 
your objection, I suppose either that they are subject to some law, or have retain- 
ed the reward of their obedience, and are confirmed in what is good. In the 
former sense, I deny that it is impossible for them to fall into sin, since they are 
not of a nature different from the fallen angels, who we know, for the Scriptures 
say so, did not keep their first estate. 

Apollos. — Do the Scriptures say so? 

Aquila. — They do : for says St. Jude, 'The angels which kept not their first 
estate, but left their own habitation, he hath reserved in everlasting chains, under 
darkness, unto the judgment of the great day.' 

Apollos. — This is a positive declaration of their state. 

Aquila. — But as to the second thing, viz : that the good angels have attained 
the reward of their obedience, and are confirmed in what is good, I have simply 
to say that this their state, which is certainly a very probable one, has nothing in 
it like to ours, but is such a condition as the blessed will enjoy in the other world. 
Now the action of spirits made perfect are spontaneous motions, whereby they 
are necessarily inclined to do what is agreeable to the divine nature and will ; 
but there is no obedience, properly so called, in them, nay they come nearer to 
natural actions, at least have a suitableness to them, than to true and proper obe- 
dience. 2 And, my friend — the sins of bad angels cannot be ascribed to their 
incapacity to do any good, for though the Scripture informs us that they do sin 
continually, and tempt others to sin, yet does it nowhere teach, that I know of, 
that they are deprived of all power of abstaining from sinful actions. Hence it 
has been supposed that their continued perseverance in sin, and obstinate rebel- 
lion, proceed from despair : for they know that they are consigned over to punish- 
ment by the irrevocable sentence of God, and have no means left of escaping it ; 
and therefore it is that they harden themselves in wickedness. 3 

Priscilla. — Well now — do let me say, my husband — again, and I hope you 
will pardon the interruption, that this does appear to be too speculative. 

Apollos. — Indeed, I am to blame, who presented the objection. 

1 I.imborch. 2 Ibid. 3 Ibid. 



PREDESTINATION, 347 

Aquila. — O no! I must acknowledge there is much of speculation in all this: 
still, there is enough also, I think Priscilla — to answer the objection, which was 
adduced by Apollos. 

Priscilla. — Well, be it so — you know it is not often, I presume to express my 
views, only here, I think there is a speculation, that is, perhaps, a waste of time, 
at least it is arguing on an hypothesis. 

Aquila. — I will proceed and offer then another argument, to show that grace 
may be resisted. It is this, the word of God or the gospel, is the ordinary means 
appointed of the Deity, by which he intends to bring men to repentance and 
faith, but even that does not work upon them with an irresistible power, so as to 
make them repent and believe inevitably. The first part of this argument is self- 
evident, for whatever notices the Gentiles, who are without the light of the gospel 
have to direct them to lead a moral life, they want the immediate means of attain- 
ing salvation: And whatever God may do, out of the common way, of which 
we make no dispute at all, yet is the ordinary mode of conversion, through the 
medium of the gospel, the word of God's grace, whether preached or written. 1 

Apollos. — Hence it is then, I suppose, that regeneration or conversion is usually 
attributed to those, whose ministry God makes use of, because by announcing the 
gospel to men, they are persuaded to return to the living God. 

Aquila. — Yes — they become the instruments of the sinner's repentance and 
reformation. Thus St. Paul says, that the Lord had rescued him, and sent him 
f to open the eyes' of men, f and turn them from darkness to light, and from the 
power of Satan to God, that they might receive the forgiveness of sins, and an 
inheritance among them that are sanctified through faith' in our Lord Jesus. 
And in another place he says, 'in Christ I have begotten you.' To the Gallatians, 
' my little children of whom I travail in birth again, until Christ be formed in you.' 
And to Philemon, he says, '\ beseech thee for my son Onesimus, whom I have 
begotten in my bonds.' Now this word, powerful as it is„ does not work irresis- 
tibly, so as to constrain men to repent, and that their repentance is unavoidable, 
but it leaves it in the power of man, to improve the means and influences of 
divine grace, so that a heart-felt and genuine repentance, and an evangelical faith 
are superinduced thereby, or they may. and indeed do often neglect these to their 
soul's destruction. This will appear if we consider all the operations of the gos- 
pel with respect to men, and we shall find in every instance, man left to his own 
liberty, to obey or reject the gospel. 

Apollos. — Do you think that this is the case generally. 

Aquila. — I do — for first when the word is proposed to man, he is not constrain- 
ed to hear it, but can and often does disregard the preacher, stop his ears to what 
is said, and go some where else than to church ; so that the very hearing of the 
word is a voluntary act. Again, when he does hear that word, he cannot but 
understand it, if it be clearly expounded by the preacher and adopted, in the use 
of common language, to his capacity or understanding. It is then his duty, 
and it is in his power, to meditate on this word, thus heard and understood ; to 
inquire closely into the weight and importance of every argument, which is offer- 
ed in behalf of its truth and divinity, and indeed to examine more exactly, the 
nature and obligation of that duty which has been inculcated. 2 On the other 
hand, he may, and alas! man too often does, forget every sermon, neglect every 
call, and banish God and all his commands, far from his heart. 

Apollos. — Then you suppose that a man, after he has heard the word of God, 
may meditate diligently on that word, by the grace of God assisting him, he may 
embrace salvation, or through the perverseness of his will, he may reject it for- 
ever. 

1 Wesley and Clarke. 2 Watson and Whitby. 



348 THEOLOGICAL COLLOQUIES. 

Aquila. — I not only suppose so, but I have testimony from a source not to be 
doubted of this fact. 

Jlpollos. — From what source my friend — do you derive this evidence? 

Jlquila. — From the word of the living God. If you will have recourse to the 
Sacred Writings, you will find my brother — upon consideration, clearly and satis- 
factorily set forth, several particulars that are of infinite importance in the deci- 
sion of this point. There we learn that the sacred penman, who spake as they 
were moved by the Holy Ghost, positively ascribe to man, the liberty of embrac- 
ing or rejecting God's word. 'I call heaven and earth to record this day against 
you,' said Moses, 'that I have set before you life and death, blessing and cursing, 
therefore choose life, that both thou and thy seed may live.' Joshua spoke in 
similar terms to the very same people. 'And if it seem evil unto you to serve the 
Lord, choose you this day whom ye will serve.' 'As for me and my house, we 
will serve the Lord :' and he proclaimed to them, that ability bestowed on them by 
the Almighty, and the use they had made of it, to all which they most frankly 
responded. 'And Joshua said unto the people, ye are witnesses against your- 
selves, that ye have chosen you the Lord to serve him. And they said we are 
witnesses.' You also my friend — remember the address of the old prophet. 
'And Elijah came to all the people, and said, how long halt ye between two 
opinions ? If the Lord be God follow him, but if Baal, then follow him.' The 
very same doctrine taught of old, by those ancient seers, is also plainly taught in 
the New Testament. Thus saith our Lord 'take heed therefore how ye hear, for 
whosoever hath, to him shall be given, and whosoever hath not, from him shall 
be taken even that which he seemeth to have.' St. James says, 'wherefore lay 
apart all filthiness and superfluity of naughtiness, and receive with meekness the 
engrafted word, which is able to save your souls. But be ye doers of the word, 
and not hearers only : deceiving your own selves.' 'For whoso looketh into the 
perfect law of liberty, he being not a forgetful hearer, but a doer of the work, 
this man shall be blessed in his deed.' Now let me ask you Apollos — do not 
these texts, and I might add to them a dozen, clearly prove that men have the 
liberty of embracing or rejecting the word of God. 

Jlpollos. — I must readily acknowledge, I cannot give them any other fair con- 
struction. 

Jlquila. — There is another very striking fact to be found in the word itself. 

Jlpollos. — What is this ? 

Aquila. — It does most earnestly persuade men to embrace that salvation it 
teaches. Now persuasion, implies that there is no necessity or constraint, and it 
leaves the choice to be made, by him who is to be persuaded. 1 If not this, could 
it be persuasion at all, my brother ? 

Jlpollos. — And is this the case, do the Scriptures use persuasion? 

Aquila. — Most certainly they do. Hear just one or two texts. 'Knowing 
therefore the terror of the Lord, we persuade men.' 'I counsel thee to buy of me 
gold tried in the fire, that thou mayest be rich.' And my brother — the word of 
God exhorts and persuades men on the other hand, not to reject the truth as it is 
in Jesus. Thus, 'to-day if ye will hear his voice, harden not your heart.' 

Jlpollos — It does really seem that the admonition would have been insignifi- 
cant and of no account, if a man could not do otherwise than harden his heart, 
or if as one of the elect, it were impossible for his heart to be hardened. 

Aquila. — And Apollos — you will be still more forcibly struck with this, if you 
will but reflect how the Almighty entreats, desires and importunes men to receive 
his word and become obedient thereto. For one moment listen to a few of the 
affecting appeals of this kind. 'O that there was such an heart in them that they 

1 Whitby and Limborch. 



PREDESTINATION. 349 

would fear me, and keep all my commandments always, that it might be well 
with them, and with their children forever.' 'O that my people had hearkened 
unto me, and Israel had walked in my ways! I should soon have subdued their 
enemies and turned my hand against their adversaries.' 

Priscilla. — And do you not remember the words of St. Luke, concerning the 
merciful Jesus, 'and when he was come near, he beheld the city and wept over it, 
saying if thou hadst known, even thou, at least in this thy day, the things which 
belong unto thy peace ! but now they are hid from thine eyes.' What an affect- 
ing appeal was this ? 

Aqvila. — Yes — and God does thus entreat men, and the scriptures teach us so. 
'Now then we are ambassadors for Christ, as though God did beseech you by us, 
we beseech you in Christ stead, be ye reconciled to God. 

Apollos. — This seems to argue, that they who reject the word, might have 
embraced it. 

Aquila. — Certainly, unless we would charge God with dissimulation, in impor- 
tuning men to do that, which he is pleased, they never should be capable of doing. 
There is also another very important point, that we ought here to notice, my 
brother. It is this, the severest reproofs are given to those who reject his word, 
or call, as the authors of their own misery. 1 
Apollos. — Is this really so ? 

Aquila. — It surely is. 'Ye will not come to me that ye might have life,' said 
our Lord. 'Ye stiff-necked and uncircumcised in heart and ears, ye do always 
resist the Holy Ghost, as your fathers did, so do ye.' 'Then Paul and Barnabas 
waxed bold, and said, it was necessary that the word of God should first have been 
spoken to you : but seeing ye put it from you, and judge yourselves unworthy of 
everlasting life, lo ! we turn to the Gentiles. 1 And on anoiher occasion, the apos- 
tle Paul reproved the same people, by a quotation from one of the old prophets, 
saying 'the heart of this people is waxed gross, and their ears are dull of hear- 
ing, and their eyes have they closed, lest they should see with their eyes, and 
hear with their ears, and understand with their heart, and should be converted 
and I should heal them. Be it known therefore unto you, that the salvation of 
God is sent unto the Gentiles, and that they will hear it.' 

Apollos. — Here they are declared the authors, in this rejection, of their own 
misery. 

Jlquila. — And it might have been otherwise. See how God expostulates with 
them, even with the people that, thus to their own destruction, rejected his word. 
'Hear O heavens, and give ear O earth; for the Lord hath spoken : I have nour- 
ished and brought up children, and they have rebelled against me : The ox 
knoweth his owner, and the ass his master's crib ; but Israel doth not know, my 
people doth not consider.' 'I have spread out my hands all the day unto a rebel- 
lious people, which walketh in a way that was not good, after their own thoughts. 
A people that provoketh me to anger continually, to my face.' And our Lord 
says 'whereunto shall I liken this generation, it is like unto children, sitting in the 
markets, and calling unto their fellows, and saying, we have piped unto you, and 
ye have not danced, we have mourned unto you, and ye have not lamented;' and 
yet again 'O Jerusalem, how often would I have gathered thy children,' 'and ye 
would not.' 

Apollos. — What tenderness ! What loving kindness is this ? How deeply 
it affects my heart, to consider the mercy, and condescension of our God. 

Aquila. — Now behold Apollos — how on the contrary, those who readily em- 
brace the word of God, are highly commended for that act. 'Then they that 
gladly received his word were baptized, and the same day there were added unto 

1 Clarke, Watson, and Whitby. 
45 



350 THEOLOGICAL COLLOQUIES. 

them about three thousand. And they continued steadfastly in the apostles 1 doc- 
trine and fellowship, and in breaking of bread, and in prayers.' All this is spoken 
in their commendation. When the Jews rejected the word and the Gentiles 
embraced it, they are commended for it, and the account is given in a way to 
show the divine approbation. 'And when the Gentiles heard this they were glad 
and glorified the word of the Lord. And the word of the Lord was published 
throughout all the region.' 

Jlpollos. — And I remember the noble Bereans, and how they are commended 
in the New Testament. 'These were more noble, than those of Thessalonica, in 
that they received the word in readiness of mind, and searched the Scriptures 
daily, whether these things were so, therefore, many believed, and of honourable 
women, which were Greeks, and of men not a few.' 

Jlquila. — I have yet one thing more to notice here my friend — in establishing 
the fact, that the gospel, the ordinary means of salvation may be resisted. Many 
proofs have been adduced : I have only now to notice that they who rejected 
this gospel, or who after receiving it did not live up to it, are declared in the Bible 
to be punished for the same. And their punishment for this sin, is certain 
evidence if God be just, that it can be committed, and that men have the fearful 
power of refusing to hear the word of the Lord. 

Jlpollos. — But is this the case'? 

Jlquila. — Certainly it is ; I have already had occasion to quote from the Pro- 
verbs, 'Because when I called, ye refused, I have stretched out my hand and no 
man regarded. But ye have set at nought all my counsel and would none of my 
reproof. I also will laugh at your calamity, and mock when your fear cometh.' 
I will now quote some passages of the New Testament, equally in point. 'Not 
every one that saith unto me Lord, Lord, shall enter into the kingdom of heaven ; 
but he that doeth the will of my Father which is in heaven. Many will say unto 
me in that day, Lord, Lord, have we not prophesied in thy name, and in thy 
name have cast out devils, and in thy name have done many wonderful works ? 
And then will I profess unto them I never knew you,' i. e. approved of you, 
'depart from me ye that work iniquity.' 

Jlpollos. — O ! what a tremendous sin it is to neglect the will and word of God. 

Jlquila. — Again, our Lord says, 'this is the condemnation that light has come 
into the world, and men loved darkness rather than light, because their deeds were 
evil.' And St. Paul speaks of the punishment that shall come on that man of sin, 
who rejected the word of the Lord, saying, 'and with all deceivableness of 
unrighteousness in them that perish, because they received not the love of the 
truth, that they might be saved.' 

Jlpollos. — An awful responsibility rests on those who hear the word of the 
Lord. 

Jlquila. — There assuredly is ; and when men attend to that word, receiving it 
in honest hearts and obey the same, they are not only blessed with the graces and 
fruits of God's Spirit here, but with everlasting life hereafter, as the rewaid of 
that obedience. Thus says our Lord, 'He that hath my commandments, and 
keepeth them, he it is that loveth me : and he that loveth me shall be loved of 
my Father, and T will love him and manifest myself to him.' 

Jlpollos. — Well might an apostle, in view of the infinite value, and the 
immense blessings of the word of life, ask the question, 'what shall the end be of 
them that obey not the gospel of God.' 

Jlquila. — I have yet another argument to prove that grace may be resisted. 

Jlpollos. — What is this my brother? 

Jlquila. — It is an argument taken from the absurdity of the contrary opinion ; 
for if a divine and irresistible power is requisite for the conversion of men, then 
no man can be converted to God, who is not irresistibly constrained thereto, and 



PREDESTINATION. 351 

it will also follow, that whosoever is converted, could not be converted sooner or 
later : both which conclusions are false and absurd. 1 

Apollos. — This is a very important point, do give me your proofs of this 
position. 

Aquila. — This I can easily do. The first reason is, that if none but those who 
are irresistibly led to seek the divine favour,, are converted to God, then, it will of 
course follow, that God does in vain exhort the rest who are not converted to 
believe, and in vain offers salvation to them, on whom he has decreed never to 
bestow it, which as I have elsewhere proved, is very inconsistent with the divine 
sincerity. 

Apollos. — Then indeed would the gospel, instead of being a savour of life unto 
life, according to its primary intention, be to the reprobate a savour of death unto 
death, or in fact, their certain and eternal condemnation. 2 

Aquila. — This very position that the call is not to the reprobate, I have else- 
where disproved, that there is no such thing as an absolute unconditional repro- 
bation I have also disproved, and you my friend — have admitted the validity of 
those arguments. 

Apollos. — I did so, because I could not reject them without rejecting God's 
word, and hope, I shall never do this. There is, however, one thing that I do 
not recollect you ever touched on at all. 

Aquila. — What is this my friend ? 

Apollos. — It is that no man that is converted could possibly have become a con- 
verted man, until the very time when he was thus changed, and brought home to 
his Father's house. Or as it has been called, the Lord's own good time. 

Aquila. — This is as absurd, as the idea that no man could be converted ; but, he 
that is converted. If we admit that a man could not have been converted before 
the time in which he is converted, we do thereby give every encouragement to 
sin, and carnal security, and all those exertions that ought to be made, to stir up 
the gift of God in us : genuine repentance is discountenanced, at least dis- 
couraged, as being needless, and of no importance, because to no purpose. Take 
this my friend — if a man be sure that all the pains he takes will be lost and is of 
no avail at all, he will rather choose to wait for the irresistible operation of divine 
grace, than vainly, and fruitlessly to endeavour for the accomplishment of a thing 
that God will certainly do, if he intends it, at his own time and in his own way. 

Apollos. — But my dear friend — this will never do. 

Aquila. — No indeed ! for God has said, 'now is the accepted time, behold, now 
is the day of salvation.' 

Priscilla. — You know that some say, I wonder they are not afraid to do it, that 
all a man does in order to his conversion, such as praying, seeking, &c. before 
that God shall work it in him effectually, is of the nature of sin. 

Apollos. — O ! I have heard it affirmed, that it is sin. 

Aquila. — My brother — do you not see the fallacy and ruinous consequences of 
all this 1 Surely any man would rather wait idly for the divine operation than by 
a previous act, involve himself in a new sin. And O! what a fatal occasion of 
carnal security is this ? Men of superior intellect, and I trust practical piety, 
whose holy lives have far outstripped their creeds, both for consistency and use- 
fulness, have advanced these opinions, — opinions my friend — that never influ- 
enced their minds j but the illiterate and carnally secure have caught at them, 
and have in thousands of instances doubtlessly, been led to procrastinate the 
period of their return to God, when his precious and blessed Spirit was daily 
knocking at the door of their hearts. 

Priscilla. — How many thousands of untaught men, at this very hour, are 
groping in the darkness and dungeon of sin ; having extinguished the light of 

1 Limborch and Whitby. 2 Whitby and Limborch. 



352 THEOLOGICAL COLLOQUIES. 

divine truth and grace by unbelief, they are vainly waiting and looking for a bet- 
ter day. God ! grant that it may come ; but it is certainly high time that they 
'awake to righteousness.' 

Apollos. — I am sure the spirit, word and calls of God, all point to the present 
time, as the day of grace, when mortals may secure those blessings, which a kind 
Father proffers to bestow on those that seek his face. Indeed he has given the 
very time when every man ought to come to him. Seek ye first says he, 'the 
kingdom of God and his righteousness,' 'and they that seek me early shall find 
me.' 

Aquila. — O yes — 'It is good for a man,' saith the Almighty, 'that he bear the 
yoke in his youth.' 

Jlpollos. — O ! I am thankful to heaven, that I started when young. I daily, and 
I trust devoutly pray, that I may hold out to the end. 

Aquila. — I trust you will, my young friend — and I hope you will live to be 
useful in every stage of human life. I too, know from heavenly experience, that 
youth is the time to seek the Lord. Oh ! that all the young were convinced of 
this, and would 'remember now their Creator, in the days of their youth.' If the 
young were taught every where, and by all the dear people of our God, of every 
sect and name, that now is the accepted time, the Lord's time, and day of salva- 
tion, how many more would, in the morning of life seek his face. 

Priscilla. — Well, let us try to act our part, aud leave the event to him. 



COLLOQUY XIV. 

AN EXAMINATION OF THE ARGUMENTS THAT ARE GENERALLY ADDUCED, FOR THE IRRESISTI- 
BLE OPERATION OF DIVINE GRACE. 

Apollos. — At our last interview you gave me, my friend Aquila — your reasons 
for believing that divine grace, such as is sufficient to convert man, may be 
resisted. I am anxious to have the arguments on the opposite side of the ques- 
tion considered, and I wish to understand them fully. 

Aquila. — This is right my brother — and this I intended before we dismiss the 
great subject of divine predestination. There are many, very many, that are 
advanced, and they ought to have a serious and a respectful consideration. 

Apollos. — Sundry texts are adduced to show that the incapacity of man is such, 
previous to his conversion, that he cannot repent and return to God, without the 
operation of his irresistible and adorable grace, to bring about a change, in that 
manner that is efficacious. 1 

Aquila. — I am aware that it is said so, but I am of opinion, when the Scrip- 
tures are closely examined, it will be found that they do not sustain an opinion of 
the kind. Let this be the first general head of arguments in favour of the irresis- 
tibility of divine grace, and I am willing that you shall adduce any and every 
passage you please, and I believe, when properly examined, you will find that 
they do not teach that grace is irresistible, and that the entire incapacity of man 
is such that he cannot obey the divine call, to repent and seek his salvation. 

Apollos. — But it is said that the Scriptures speak of men as 'dead in trespasses 
and sins,' that it represents them in sundry places as 'blind,' and 'in darkness,' as 
'a corrupt tree,' and 'the servants of sin,' as 'carnal,' and 'not subject to the law 
of God,' as in a 'natural' state, and 'unable of themselves to do any thing' for 
salvation. 2 

Aquila. — The best way to come at a proper understanding of all these texts, 

1 Calvin, Scott, and Gill. 2 Ibid. 



PREDESTINATION. 353 

my friend — is to examine them singly or separately, and then we shall be able to 
understand their true meaning. As a general answer, permit me to say, that 
most of these expressions are figurative,, and are to be extended no farther than 
the design of him who makes use of them. For you know that whoever will 
apply all the circumstances of a similitude or figure to the thing alluded to, will 
egregiously mistake the meaning of Scripture, and fall into many absurdities. 1 

Apollos. — I know, that, for a right understanding of the figurative expressions 
of the Bible, the intention or design of the author, who uses those expressions, 
ought ever to be taken into consideration. 

Aquila. — Yes — they must first be inquired into. We must mark what the 
author declares to be his mind elsewhere, when he speaks of the same thing in 
proper words, and without a figure : nor is the figurative or saying to be stretched 
any farther than the author's design and his own proper words will justify. 2 
Now, my friend — if this were observed in the expressions which you have quoted, 
the argument deduced from it would soon fall to the ground, it being founded on 
the general acceptation of the phrases, without any due application of them to 
the subject matter, as may be very easily evinced by a consideration of the texts 
themselves. 3 

Apollos. — "Well, my friend — I do hope you will consider them one by one. I 
want to understand them, and indeed I have named them, not for a general, but 
really a particular answer. 

Aquila. — I have no objection to this course, we shall never suffer loss by an 
examination of the word of our God. Its truths are like apples of gold, they are 
more precious than rubies. We need not fear of being injured by such an inves- 
gation. 

Apollos. — Well, take that text, a part of which I just quoted. It is an expres- 
sion that is said to set forth a fact, that men are entirely incapacitated, while 
unconverted, for moral action. 'And you hath he quickened, who were dead in 
trespasses and sins.' From these words it is inferred, that a dead man has no 
power of himself to return to life again, but that the omnipotency of God is 
required to raise him to life. So also, it is said, that men, before conversion, have 
no ability for converting themselves, but must be raised to spiritual life by the 
irresistible power of the living God. 4 

Aquila. — And who that knows any thing, my friend — of the operations of the 
grace of God, would ever teach that man can convert himself. I am sure that I 
would as soon suppose that he can make a world. I freely own that there is no 
power in man by which he can, in his own natural strength, attain to a saving- 
change or spiritual life. However, it does not from thence follow, that the irre- 
sistible operation of God is necessary to raise him to that life. 5 Look, my friend 

at the text itself. Take your Greek Testament: in the original there are no 
words for hath he quickened, they are in italics in our common English Bibles. I 
have proved that the second Adam, the Lord Jesus, is a quickening spirit, and 
that all men are alive in him ; and moreover, that God, for the sake of our Lord 
Jesus does, with every call, give the ability or power of obedience. Hence the 
Deity actually commands men, and it is remarkable that the words are used by 
the same apostle, in which men are commanded to arise from the dead. Death 
is a state of inactivity, and on this account it is used to represent the condition of 
men living in sin, they are doing nothing to effect their salvation. Thus says 
the word of God, 'Awake thou that sleepest, and rise from the dead,' i. e. a state 
of apathy and spiritual inactivity, 'and Christ shall give thee light.' Hence we 
learn that we are 'co-workers together with him.' Now it is evident, my bro- 

1 Clarke and McEwen. 3 Limborch. 5 Whitby and Limborch. 

2 Ibid. 4 Calvin and Scott. 



354 THEOLOGICAL COLLOQUIES. 

ther — that the command to a dead soul, according to your exposition of man's 
natural condition, is wholly inconsistent even with the irresistible operation of 
divine grace. 1 Besides, from the word 'dead' itself, no similitude, correspondent 
in all respects, can be inferred between a natural and spiritual death. And if we 
shall search we shall ascertain that a spiritual death itself, is attributed to those 
to whom the grace of the gospel is offered, and on such, in connection with that 
fall, is bestowed the power of raising from a spiritual death. 2 

Jlpollos. — In what then does the comparison between a natural and a spiritual 
death consist? 

Aquila. — Simply in this, that as those naturally dead, as already suggested, 
exert no vital operations, so those, who are spiritually dead perform no spiritual 
works, without any regard or respect, to the fact, whether they can, or cannot 
perform them. As though the man whose arm was withered, should have said, 
my arm is ''dead,' 'I cannot do any thing,' instead of trying to stretch it forth. 

Apollos. — Indeed that example is just in point. I never before thought of it. 
But then my friend there is another text, a part of which I named. 'The spirit 
of the Lord is upon me, because he hath anointed me, to preach the gospel unto 
the poor, he hath sent me to heal the broken hearted, to preach deliverance to the 
captives, and recovering of sight to the blind, to set at liberty them that are 
bruised. 

Aquila. — And it cannot from hence be even inferred, that an irresistible power 
is required to remove this blindness. This is evident from the fact that some men 
are commanded to be enlightened. 'Arise, shine,' i. e. be enlightened, 'for thy 
light is come, and the glory of the Lord is risen upon thee.' Blindness is here 
and elsewhere used figuratively, to set forth the moral condition of men. 

Jlpollos. — What is that condition ? 

Aquila. — It is one of the ignorance of divine and spiritual things; for the 
removing of which, such an irresistible power, is by no means requisite, but only 
that due course of instruction, and clear revelation of divine things, which are to 
be found in the operations of grace, the divine call and the gospel of our Lord 
Jesus Christ. That it does not denote a total incapacity, for understanding divine 
truths, when proposed to them in a clear light, is evident from what our Saviour 
says of the Pharisees, 'if ye were blind, ye would have no sin,' by which expres- 
sion, we are to understand ignorance only, and this is most evident. 3 

Apollos. — But the words of our Lord, 'if therefore, the light that is in thee be 
darkness, how great is that darkness.' How do you take them ? Can a man see 
in the dark? 

Aquila. — There is no greater force in these words, than in those setting forth 
the blindness of men. I know it is argued from the strictness, if I may so speak 
of the word, that as they are in darkness, they are also incapable of light. I am 
sure this is not a legitimate conclusion. I might prove from thence my friend — 
1. That a man for the very same reason cannot be converted even by the irresis- 
tible power of divine grace ; because as darkness is a mere privation, it is most 
certainly capable of illumination. Will you say that it is impossible to enlighten it. 

Jlpollos. — I hope not, 

Aquila. — It certainly is a fit and an appropriate subject for receiving the light. 
It would therefore, be absurd, to suppose that it cannot be enlightened by the 
Deity in that way that he has appointed. From all the remarks on the ignorance 
and darkness of men, as set forth in the Scriptures, I should draw a conclusion 
just the reverse of those who quote so often the term darkness, in order to present 
man as incapable of seeing. For if the unregenerate, because they are said to be 

1 Whitby and Limborch. 2 Ibid. 3 ibid. 



PREDESTINATION. 355 

darkness, are to be considered incapable of doing any spiritual work, then by- 
parity of reason, the regenerate cannot sin, because they are called light. Will 
you admit of this conclusion ? 

Apollos. — I could not certainly allow this, and it will be allowed, by none who 
contend for the meaning they affix to the text, which has been adduced. 

Aquila. — The word darkness my friend — does not denote that men are wholly 
destitute of every principle of knowledge, even of the gospel itself. And although 
it be admitted that they are corrupted, and that vicious inclinations are not only 
derived from their progenitors, in consequence of the fall, but also that they are 
confirmed by habits of transgression, that cannot be conquered by mere natural 
strength, yet by all this we are not to conclude that they are wholly incapable of 
the opposite disposition, unless God shall work it in them, by an irresistible 
power. 

Jlpollos. — Well — but a 'good tree,' the Scripture says, 'cannot bring forth evil 
fruit, neither can a corrupt tree bring forth good fruit,' and 'either make the tree 
good, and his fruit good; or else make the tree corrupt and his fruit corrupt, for 
the tree is known by its fruit.' 

Aquila. — This similitude or figure, taken from a corrupt tree is no more a proof 
that the unregenerate can do no good at all, than that taken from a good tree, 
argues that the regenerate can do no evil, for our Saviour's expression is the same 
with respect to both. Nay my friend — if we were to take the whole in a strict 
sense, the inference will be, that men are either good or bad, just as a tree is, by 
natural necessity, which would be to introduce the fatal necessity of all things. 
By this comparison the Saviour evidently means that as fruit is answerable to the 
tree that bears it, so the outward actions will evidently correspond, with the true 
state of the mind, and that it is impossible for it to be otherwise. Good actions 
will proceed from a heart and mind sanctified by grace, while a sinful and a pol- 
luted heart, will as it does in every case, send forth a corresponding course of 
conduct. The man who is pious will live godly, and the ungodly man will prove 
it by the acts of his life, and if any one will produce good fruit, he must first 
have his heart filled with the grace of God. 

Jlpollos. — While then man is corrupt and unclean by nature, God's grace is 
moving still in the way of mercy, on the great deep of his heart. But, my friend — 
is there not a total incapacity denoted in the expression of St. Paul, 'When ye 
were the servants of sin ye were free from all righteousness.' Does not this mean 
that they were not only in bondage to sin, but there actually was the entire desti- 
tution of all godliness. How then will you make them godly ? 

Aquila. — But, my brother — this is not the state of the question. I humbly con- 
ceive that the question is not whether or not the slaves of sin are godly, but 
whether they may or may not, with the assistance of grace, which is granted to 
all, with the gospel vocation to repent, return to God, that he may make them 
godly. I might ask also, can those spoken of in the same chapter as the 'ser- 
vants of righteousness,' become the servants of sin, or rather can they sin 1 

Jlpollos. — But it is said that as servants under the power of their masters, cannot 
free themselves from slavery j so neither can the servants of sin shake off the 
dominion of it. 

Aquila. — But, my friend — I reply, that the very same objection lies against 
them with regard to the state of the regenerate, who are called the servants of 
righteousness, and when this argument is answered I might say it is time enough 
to make a reply. But I am willing to meet this just as it is, and in all its force. 
We have never said, nor never shall admit, that a man is capable of himself, to 
repent and return to God. So far from this, Apollos— we have declared, from 
the commencement of our conversations, that 'the condition of man, after the fall 
of Adam, is such that he cannot turn and prepare himself, by his own natural 



356 THEOLOGICAL COLLOQUIES. 

strength and works, to faith and calling upon God. Wherefore we have no 
power to do good works, pleasant and acceptable to God, without the grace of 
God by Christ preventing us, that we may have a good will, and working with us 
when we have that good will.' 1 Man is not capable of shaking off the dominion 
of sin, without the divine grace to prevent him, and furnish him with strength to 
conquer it. Mark you well, my friend — we are all agreed that it can only be 
done by grace assisting, but the question is, after what manner does that grace 
operate. 

Apollos. — Now I see it ! that is the very point. 

Jlquila. — Is it irresistible or not ? It certainly cannot be inferred that it is, from 
the similitude or figure of slavery here used, or of one freed from it : for there is 
a very wide difference between a corporeal and a spiritual slavery, the one is 
commonly by constraint, the other voluntary, for no man can be the servant of 
sin unless by the default of his will. Hence it is apparent, I think, that in order 
to shake off the dominion of sin, it is not only requisite that God shall grant his 
grace to assist, but a man must seriously and steadily purpose to be the slave of 
sin no longer. 2 

Apollos. — If the comparison then between a corporeal and spiritual slavery 
were carried out it would not do ; for to be delivered from a corporeal servitude, 
the will alone is not sufficient, but the spontaneous release made by his lord and 
master. 

Jlquila. — But, my friend — suppose that we should grant that the figure is ade- 
quate in all respects ; then I add, as servants sometimes run away from their 
masters without consent, and sometimes kill them, so the servants of sin may 
shake off the yoke and destroy the tyrant. I add indeed farther, as a servant 
released by his master may return to slavery again, and not be willing to enjoy 
the sweets of liberty, so the servant of sin, to whom God grants the power of 
being freed from that his bondage, may despise the gracious offer, choosing freely 
and voluntarily to be enslaved again : yea, Apollos— hug the very chain from 
which he had once been delivered : and all this too in the free exercise of his 
volition. 3 

Apollos. — I believe your view is a correct one. Still there are other texts that 
seem to favour the opinion that irresistible grace is necessary, 'because the carnal 
mind is enmity against God, for it is not subject to the law of God, neither indeed 
can be.' 

AqvAla. — But there is no greater force in the word 'carnal' than there is in the 
word slavery. The 'carnal' of whom it is said they are not subject to the law of 
God, is a term it is thought that is used to represent, as will be seen by a close 
investigation, the lusts of those ungodly men who were devoted to pleasure, and 
which of course never could be subject to the divine law. 4 The word 'carnal' 
means flesh or fleshly, and you will permit me to say, that all men are not called 
flesh in the same sense as the word is used in this text ; being often styled so on 
account of that substance of which their bodies are made, and with respect to the 
frailty and infirmities of their natures, without any regard being had to sin. This 
will be evident by a reference to the word of God : 'The voice said cry, and he 
said what shall I cry ? All flesh is grass, and all the goodliness thereof is as the 
flower of the field.' 'Now the Egyptians are men and not God, and their horses 
flesh not spirit.' 'Cursed be man that trusteth in man, and that maketh flesh his 
arm, and whose heart departeth from the Lord.' From these texts, and also the 
original, you will perceive, and indeed it might be adduced in support of the fact, 
that this is the peculiar quality of a particular class of men. It is a carnal fleshly 
mind, or the minding of the flesh, which cannot be subject to the law of God. I 

1 Art. 8, Met. Epis. Church. 2 Whitby and Limborch. 3 Limborch. 4 Ibid. 



Predestination. S5f 

frnow tKat it is supposed by some, and perhaps with some propriety, that the 
mind, as here used, does not denote the thoughts of men, so long as they are 
unregenerated by grace, nor even the conduct of those who live according 16 
the dictates of natural reason, among whom some there were who were morally 
honest, and doubtless would, if they had known the gospel, or had it revealed to 
them, have obeyed the will of God. 1 This disposition of mind then signifies the 
lusts of those carnal men, who look upon the pleasures of the flesh as their 
greatest happiness, and who would hot exchange them for that which is more 
solid. Such as these, while under the prevalency of this fleshly mind, are not 
subject to the divine law, which prescribes the mortification and denial of carnal 
lusts, upon the expectation of future and spiritual good, of which they have no 
relish or notion.^ 

ApolloL— The words of the text certainly do describe that disposition of mindj 
and while under its influence, the heart will hot yield to the requisitions of the 
divine law. 

Aquila. — But reject this exposition, which is introduced that you may have 
every view of every subject, and give it all the latitude that any will ask for itj 
extending it to every man, and what is gained ? Nothing certainly, to prove that 
grace is irresistible. The mind if you choose, the heart, the affections, the soul, of 
the unregenerate is not subject to the law of God. But the gospel comes in with 
all its light and power, the sinner is awakened, he cannot break his chain, O no ! 
— but he can consent, and this is all that he is asked to do, that the mighty Jesus 
shall do it. He can accept the offer of pardoh, or rather consent to be delivered, 
and grace does for him that he cannot do for himself. 

JLpollos. — He is in the mire, and though he cannot deliver himself he can coii 
sent that the Lord Jesus Christ may save, and then the love of God, which is the 
fulfilling of the law, is shed abroad in his heart by the Holy Ghost, which changes 
his nature and regenerates the soul. 

Jlquila. — And in the very same sense are we to understand that text, 'But the 
riatural man receiveth not the things of the Spirit of God, for they are foolishness 
unto him : neither can he know thern, for they are spiritually discerned.' The 
natural man here spoken of is one, according to some, 'whose God is his belly,' 
one given up to a sensual life, and like to the beasts that perish, who indulges 
himself wholly in the lusts of the flesh. Such cannot, as is proved boih by 
observation and experience, receive,; i. e. understand, see the propriety of, and 
obey the teachings of the Spirit. 3 But admit that it is spoken of a man in his 
natural state, by which I mean, as he is born in the world, what is thereby gained 
to prove that grace may not be resisted 1 All men by nature receive hot, i. e. do 
not naturally embrace the things of the Spirit, but the grace of God, comes in, 
and they are brought to see and understand their duty even against their wills. 
Convinced of siri, and forced to see their danger, here they may stop, or yield and 
be enabled by grace to proceed, and be happily and powerfully converted to 
God. 

Jlpollos. — So that nature is changed by divine grace, f and what the flesh could 
not do in that it was weak, God sending forth his Son in the flesh, and for sin 
condemned sin in the flesh, that vve might become the righteousness of God in 
him. Satisfied of the truth of these expositions, at least to show that the grace 
necessary for conversion may be resisted, I have now, my friend — to ask ah 
examination of one more text. f Not that we are sufficient of ourselves to think 
any thing as of ourselves, but our sufficiency is of God.' Does not this show out 
incapacity to do good, and that the grace of God cannot be resisted ? 

i Limborch and Whitby. Limborch. 3 Ibid. 

46 



358 THEOLOGICAL COLLOQUIES. 

Aquila. — Though I should admit that the text does show an inability to do 
good by nature, it would not prove my brother, that a man might not do evil, and 
resist the calls of the gospel. 

Apollos. — I did not really think of the difference between these two things. 

Aquila. — I am ready to admit that no man can do any good, without the 
grace of our God to assist him. And such is the liberty of his will, that he may 
refuse that God shall help him. But my friend — I want you for a moment to 
look at the context. It is thought that the apostle has here no special relation 
to good works, which were to be performed by men, but to the apostolical office 
itself, in which, he won to the faith of our Lord Jesus, the Corinthians. 1 This 
will appear from the preceding verses. Now although we should admit, and this I 
am ready to do, that man cannot perform of himself spiritual good, and that the 
divine grace is ever necessary thereto ; yet is there no mention of any such thing 
in this place, much less, that this grace cannot be at all resisted. There is only 
here set forth the ministry of an apostle. 2 

Apollos. — Dear me! — What was I about, St. Paul therefore very properly says, 
that they could not accomplish so great a work, without the divine aid, and all 
their sufficiency was of God. These as well as other works dependant on the 
divine grace, require the special assistance of God. 

Aquila. — This was the great object of St. Paul's remarks. 

Apollos. — I am not yet however done with my interrogatories. There is another 
class of arguments taken from those texts in the sacred Scriptures, wherein the 
action of God in converting man is described. It is supposed that such a divine 
act, is so denoted or marked out, as is calculated to show us, that it is wholly 
irresistible, and to which man can contribute nothing, but is merely passive. 3 

Aquila. — And where will you find such things set forth in the Scriptures ? 

Apollos. — I will give you several texts wherein God is said to 'create' and 'make 
a new heart' in man ; to 'regenerate' him ; 'to raise' him 'from the dead,' to 
'quicken,' and illuminate him, to give him 'faith and repentance,' to 'give and 
write laws in men's hearts,' to 'open, circumcise and draw the heart,' to 'work in 
us, both to will and to do of his good pleasure. 

Aquila. — And to all these, I might make almost the very same general reply, 
that I made before. I mean that most of these texts are figurative, and no solid 
argument can, or ought to be drawn from them, any further than the design of the 
author, who utters them will allow of. 4 I am however, willing my friend — as I 
said before, to examine with your assistance, each one of those texts, and see, if 
from the face of the sacred page, men are merely passive creatures in the vast 
works of their eternal happiness. 

Apollos. — That is the very thing I want, and I will give you a text from the 
prophecy of Ezekiel, that it is said displays the fact, that man has nothing to do 
in this great work. 'A new heart also will I give you, and a new spirit will I 
put within you ; and I will take away the stony heart out of your flesh, and I 
will give you an heart of flesh, and I will put my spirit within you, and cause 
you to walk in my statutes, and ye shall keep my judgments, and do them.' Now 
my friend, Aquila — two arguments are raised from this place. One is taken 
from the state of men before their conversion, and the other from that action that 
is here ascribed to God. Under the former is noticed the fact that man's heart is 
a 'stony heart,' and under the latter, that God performs an action that can be 
accomplished only by him. 'I will take away the heart of stone,' and 'give a 
heart of flesh.' 5 

Aquila. — Well my friend — and all this, neither proves the incapacity of man, 
to purpose, nor yet the irresistibility of divine grace. The heart by a similitude, 

1 Limborch. 3 Calvin and Dr. Gill. & Scott and Henry. 

2 Ibid. i Clarke and Watson, 



PREDESTINATION. 359 

or figure, is said to be stony, because as a stone is hard and rejects what is cast 
against it, so the heart of man also by nature, and more so by practice, is hard 
and obdurate, and does reject the word of God and the sweet invitations of the 
gospel of our Lord Jesus, whereby we are called to repentance, and does not 
hearken to it, and this is certainly without any regard to the fact, of its being 
capable of such an impression or not. This my brother — we say of an unmer- 
ciful and an unkind man, that his heart is as hard as a stone, and that he cannot 
be inclined to charity, surely we do not mean by such an expression that he is 
quite bereft of the capacity to be merciful. And although we are ready to admit 
ihat men are by nature sinful and hard hearted, yet it is to be recollected that this 
is augmented by our own disobedience, and that in the commission of sin, we 
incapacitate ourselves still more for duty, and render our hearts as an adamant, 
hard as the nether mill stone. You will also remember that this hardness being 
increased by the free will of man, it is plain that the irresistible action of God is 
not necessary for taking it away, and the text does not say that it is. Hence it is 
apparent, that by giving a heart of flesh, is not meant any irresistible operation of 
divine grace, and this is evinced by all the circumstances of the text, for the pro- 
mise itself, Apollos — was made to a whole nation, was to be fulfilled within a 
little time, and therefore, is not as it is declared, the promise of a special, and a 
determining grace, belonging only to a few, viz : the elect. 1 

Apollos. — It is then simply to be gathered from the text that man's heart is hard, 
and naturally rebellious, that God softens and makes it feel, and again that the 
change of our nature, and the regeneration of the soul is the effect of divine 
grace, which commences and completes this blessed and holy work. 

Aquila. — Most assuredly it is so. Man cannot make his own heart feel, far very 
far from it — God's grace first moves and melts its hardness down, and then when 
we feel, and see too, our danger, it is with us to decide, whether these hard hearts 
shall become fleshly. We cannot work our own change, we have only to throw 
ourselves on the bounty of heaven, and God does a work for us that an angel's 
arm is too short to accomplish. He changes our natures, and sanctifies our souls. 

Apollos. — There are other arguments founded on the words 'regenerating,' 
'raising from the dead,' quickening,' &c. All synonomous terms, importing the 
same thing evidently, I will not therefore trouble you with them. 

Aquila. — Let me tell you my friend — that regeneration is ascribed to God, who 
by his word and Spirit, brings men without any irresistible force, but by and with, 
not only their own consent, but earnest entreaty, to seek redemption in the blood 
of Christ. 'For he begat us with the word of truth,' and that 'by the resurrec- 
tion of Jesus Christ from the dead.' Indeed, my brother— by the resurrection of 
Christ from the dead, God has proved his whole doctrine to be divine, and has 
also rendered us certain, of our resurrection to eternal life, if we tread in the 
steps of our great master, the Lord Jesus, who raises us by his grace from a death 
of sin to a life of righteousness. 

Apollos. — Our belief then in the resurrection of our Lord Jesus Christ, is a 
powerful motive to induce us to become pious and devoted to God, by seeking 
after the regeneration of our souls, that we also may partake of a happy and 
glorious resurrection. 

Aquila. — This is the plain reason why our salvation is attributed to faith, in the 
resurrection of Christ, as that which stimulates and excites us also to action, to a 
life of holiness and devotion to God. 'If thou shalt confess the Lord Jesus, and 
shall believe in thine heart, that God hath raised him from the dead, thou shalt 
be saved.' 

Apollos. — This whole operation then is not natural, but moral, and such as may 

1 Whitby and Benson. 



360 THEOLOGICAL CQLLOQyiES. 

be resisted by us; so that in order to attain its end, it is requisite that the mind of 
man should not be refractory or rebellious. 

Aquila,. — The whole similitude consists in this, that the heart of man is entirely 
changed by this act of divine grace ; the sinner cannot change his own heart, he 
can only enter on a new course of life, through the aid of his heavenly Father. 
Thus, upon comparing his former with his present state, and way of living, he 
finds he is wholly a new creature, renovated in his understanding, will, affec- 
tions and works, and on account of this change it is, that he is in Scripture called 
a new creature, 'if any man be in Christ he is a new creature, old things are 
passed away, behold, all things have become new.' 'For in Christ Jesus neither 
circumcision availeth any thing, nor uncircumcision, but a new creature.' Such 
have been enabled to put off the 'old man,' and are 'renewed in the Spirit,' and 
have put on 'the new man which after God is created in righteousness and true 
holiness.' 

Apollos. — What then do you understand by illuminating, giving of faith, and 
writing the law in our hearts ? 

Aquila. — The illuminating and the enlightening of man, is by an act of the 
Holy Spirit, which while it operates on the heart of man applies God's word, 
causing that it shall become, as a lamp to our feet and a light to our paths. 
This true light, applying the everlasting gospel, chases away the darkness and 
ignorance of men, and bestows upon them that instruction that is necessary for 
embracing the true faith. 

Jlpollos. — Then there is no necessity of an irresistible operation for effecting 
this 1 ? 

Aquila. — Certainly not. The spirit of God first enlightens, perhaps, through a 
faithful ministry, and a clear exposition of the divine truth. By it these are fast- 
ened on the mind, and in proportion to our light is our obligation, and in the 
moment we feel the weight of this obligation to such a degree, as to be willing to 
give up all, and consent to be saved by the Lord Jesus, then does the Lord apply 
that grace that only can save us, and it does deliver us from all our transgressions. 

Apollos. — But it is argued that God gives men both repentance and faith. 

Aquila. — This does not by any means imply an irresistible action, nor has thi? 
gift as it is thought by some, always, and necessarily its effects joined with it. 
When therefore upon the proper attention to the divine call, God gives to men, by 
his spirit and grace the power to repent and believe, he is truly said to give repen- 
tance and faith, since it is all, that on his part, he is required to give : and when 
a man makes a right use of the strength granted him, then the gift becomes effec- 
tual. You will however remember that this power to believe, is not so effectual 
as it has been called, but that it may be rejected by men, who too often spurn the 
calls of a merciful God. 1 This the view of some, is perhaps correct, with only 
one exception. The Deity when men improve one degree of light, grants to 
them another : so to those who upon obedience to the divine call, betake them- 
selves to prayer, the Lord pours out his spirit more and more, until they are 
enabled, in the extreme anguish of their souls, to throw themselves on the bounty 
and mercy of the living God, by faith in our Lord Jesus. 

Apollos. — God gives me my hands, but I exercise them, my eyes, I use them, 
and discern objects that would be otherwise hid, so with the grace and power 
to believe. 

Aquila. — And this is the reason why faith is frequently compared to the senses 
of men, or rather they are used to represent its operations. Thus, 'whom having 
not seen, ye love, in whom, though now ye see him not yet believing, ye rejoice 
with joy unspeakable and full of glory.' 

1 Limborch. 



PREDESTINATION. 361 

Apollos. — Is not the opening the heart ascribed to God in the Scriptures, as in 
the case of Lydia? 

Aquila. — This is admitted, and it is the Lord, and he alone that opens all hearts. 
And although we were to grant that a greater degree of grace was poured out on 
Lydia, than on others, what would this prove, only that there was the greater 
responsibility; certainly, not that the grace she received was irresistible. How- 
ever great the measure of grace bestowed, it does not destroy the liberty of the 
human will, and the ability of men to refuse the good, and turn to the evil. To 
determine on obedience or disobedience, is with us my friend. But even here 
there is no occasion for such a plea ; for we have in the case just named, only an 
account of the good effects of St. Paul's preaching, through the instrumentality 
of which, the Lord opened her heart, and she turned to him. Mention is made 
of the circumstance, as the reasons why Paul took up his lodgings at her house. 
We are not, I think, to infer, that she could not have resisted this grace, nor that 
others were not affected by the same preaching; this had an effect on her, that it 
had not on others, who, through their own fault and obstinacy, rejected the calls 
of the grace of God. 1 

Apollos. — And to the 'circumcising the heart,' attributed to God, the same 
exposition may be given, I presume ? 

Aquila — Certainly; for men's hearts are uncircumcised, they cannot change 
them, it is a work of divine grace, but that grace is not therefore irresistible ; far., 
very far from it. We are not to infer because in an external circumcision a man 
is wholly passive, that he is therefore so, in the case of his conversion to God, 
§ince in this, not only is there required the concurrence of God, and the Lord 
Jesus Christ, but also of man himself. 2 

Apollos. — But it is said f no man can come to me except my father draw him.' 
Are we not to understand by this, an irresistible act of grace, and do not the 
circumstances of the text, attest the same ? 

Aquila. — In this chapter, our Saviour sharply reproves the Jews, for not com- 
ing to or believing on him. If Jesus had said that no man could believe on him, 
unless the Father should draw him by an omnipotent and an irresistible power, 
it would have been a different case altogether, the blame of that infidelity instead 
of being cast on them, would have been cast on the refusal of the divine opera- 
tion, and it would also have been a manifest occasion of despising his reproof, 
and of objecting too, that they were blamed in vain, since the Deity withheld 
from them, the influence requisite to their return and conversion. 3 

Priscilla. — And it might have been added, that as soon as he pleased to draw 
them, they would come and also believe. What can be more absurd? And I 
certainly think, that although this drawing may be in some way, even forcible, 
yet might it not be also a friendly and moral action, such as may be resisted. 
For instance, if you would persuade one to come out of any place, and gently 
draw him by the hand, he may resist that motion, withdraw his hand, and not 
hearken to your counsel. It may, I should think, also be a moral and gentle act, 
as when a man draws others after him, as I have often seen, by his eloquence 
or his benefactions. This is you know, Apollos — an every day circumstance. 4 

Aquila. — This is so, and it is the reason why God is said to have drawn Israel 
with the bands of love. 'I drew them with the cords of a man, with bands of 
love.' 

Apollos. — That no man can come to Christ, except the father draw him, will be 
owned by you, will it not ? 

i Clarke, Whitby, and Limborch. 3 Fletcher and Whitby. 

9 Ibid. 4 Limborch. 



362 THEOLOGICAL COLLOQUIES. 

Aquila. — Most certainly, divine grace is the foundation and support of every 
spiritual and saving good, but then the question is, as I have more than once said, 
how does this grace act ? Are its operations irresistible, or may men obstinately 
refuse every call, and finally plunge themselves in ruin. It is evident that an 
irresistible operation cannot be inferred, from this drawing of the Father. 1 

Apollos. — But what is this drawing then, that is here spoken of ? 

Aquila. — It is simply the influence and operation of the Holy Spirit, which, 
although he is the same, yet has he a diversity of operations, by the light and 
action of which, the hearts of men are prepared, when its calls are attended to, 
and are disposed after such a manner, that they may come to Christ, and that 
when the gospel is proclaimed to them, it may be embraced as God's plan for 
salvation. 2 

Apollos. — Are there any instances of this? 

Aquila. — There certainly are. The Jews themselves afford examples of this 
very thing. Many among them who were obedient to the law of Moses, and 
thereby were disposed to receive the doctrine of Christ, believed on him as soon 
as they heard of him and the joys of his kingdom. 3 And we have already men- 
tioned Cornelius and Lydia, whose hearts were disposed for life eternal. 

Apollos. — The fault then of this infidelity, was virtually cast upon the Jews by 
the Saviour, and was attributable to their wickedness in not suffering themselves 
to be drawn and prepared by those means appointed of heaven, as well as by 
the operations of the Holy Spirit, for the reception of him. 

Jlquila. — This is the case, and at the same time the very text you quote, is an 
assertion not only of the divinity of Christ's mission, but also of his doctrine ; for 
if no man can believe it, unless the Father draw him, it must necessarily follow, 
that all appertaining to it is divine, for God is its author. 4 

Apollos.— There appears to be a good deal of reason in your observations ; but 
it is said by St. Paul, f For it is God that worketh in you, to will and to do of his 
good pleasure.' Now in these words, there appears to be a greater force, than 
those quoted above. 

Aquila. — If, my friend — you will seriously attend to them, and take them 
in connection with the context, you will find that there is nothing there in favour 
of that determining and constraining grace, whereby it is declared the Deity 
Irresistibly converts men, and that they are necessarily -drawn to seek his face. 
Certainly the apostle does not here speak of an effectual operation, by which 
God works repentance and faith in our wills, but he evidently speaks of an 
operation in believers, in opposition to the workings of the devil, as the god of 
this world, who is said to work in the children of disobedience. 5 Moreover, God 
is not said to do this by an irresistible power, it is only declared that he works in 
us to will and to do, and this I have already admitted several times; but the 
dispute is only about the method of this operation — is it irresistible or not? 

Apollos. — I keep forgetting this; the question is not about the fact, but the 
mode. 

Aquila. — Yes — there are several modes of doing a thing, all of which are not 
always so effectual, as never to fail in the accomplishment of the proposed end. 
Thus, he who persuades and excites a man by gifts and promises, works in him 
to will and to do, but yet the other may despise his exhortations and promises. 6 

Apollos. — Alas! — this is too true my friend. 

Aquila. — In addition to this, the text itself does not my brother — allow such a 
construction to be put on it. The words of it are a motive used by the apostle to 
enforce the admonition he had given them, of working out their own salvation 

1 Wesley and Fletcher. 3 Clarke and Benson. 5 Limborch. 

a Ibid. 4 Limborch. 6 Ibid. 



PREDESTINATION. 363 

with fear and trembling, which would have been trifling and insignificant, if a 
God worked on them with an irresistible power ; and besides all this, the apostle 
would have spoken an untruth, for as his exhortation is directed to all Philip- 
pians, it follows that the motive enforcing it, is likewise directed to all of them. 
Now it is not true that God worked in all the Philippians, so effectually to will 
and to do, that they could not possibly fail of attaining the proposed end. 1 In- 
deed the contrary of this appears, for in another part of the epistle we read 'for 
many walk of whom I have told you often, and now tell you, even weeping, that 
they are the enemies of the cross of Christ, whose end is destruction,' &c. 

Jlpollos. — Wei], but it is said that these words belong to the elect only. 

Jlquila. — Then it must be said also, that the preceding admonition belongs only 
to them, than which, nothing can be more absurd. The plain meaning therefore 
of the text, and the verse that precedes it, is this, 'work out your own salvation 
with fear and trembling, not only when I am present with, but much more when 
I am absent from you ; for you are under the inspection of an all-seeing God, it is 
he who communicates his grace, according to his good pleasure ; it is he, who 
bestows all things requisite on his part, who works in you, both to will and to 
do ; be not therefore negligent in your duty, lest he withdraw his grace again from 
you. 2 

Jlpollos. — I have yet one other text with which I must trouble you, my brother 
Aquila. It is urged by many that God is said to exert an omnipotent power, in 
effecting a work of grace ; in this text, 'and what is the exceeding greatness 
of his power, to usward who believe, according to the working of his mighty 
power.' 3 

Jlquila. — There certainly is nothing that can be concluded from hence, for such 
an efficacious and irresistible operation of God, in the conversion of a sinner. 
And this may be seen by the consideration of several things. 1. The apostle 
does not here speak of the greatness of the power, which God would exert toward 
unbelievers, in order to bring them to the faith, but the operation which he 
does and will perform, toward the faithful, for it is expressly said 'towards us 
who believe.' 2. And he does speak not only of the power of God which is 
exerted toward them that believe now, but shall be more eminently so, when he 
shall raise them from the dead ; which, while we live in this world, we cannot 
fully comprehend ; though some notice of it is given to us, by the power which 
God manifested in raising Jesus Christ from the dead, and exalting him at his 
right hand. 4 

Jlpollos. — It is apparent that the power here mentioned as exerted, has no rela- 
tion to the irresistible operation of God, and cannot be, with any sort of propriety, 
adduced to show that the Deity works, by an irresistible operation, repentance 
and faith in the hearts of men. 

Jlquila. — The fact is, my friend — the Scriptures do not teach that man is a 
machine, to be forced to the exercise and performance of moral duties, by the 
omnipotent and irresistible power of heavenly grace. 

Apollos. — But it is said by many that reason is against your position, and to 
some of these arguments, deduced from reason, I would my friend — turn your 
attention. It is thus argued, that if the grace whereby we are converted does not 
operate with energy, and fails of its effect, because the co-operation of the free 
will is requisite thereto, then grace is not the principle of all good, but man's 
free will. 5 

Aquila. — There is no consequence in this argument at all, for it does not follow 
that because grace is not the principle of all good, in such or such a manner, that 

i Limborch. 3 Scott, Calvin, and Dr. Gill. 5 Calvin, Scott, and Gill. 

s Ibid. 4 Limborch. 



I 



364 THEOLOGICAL COLLOQUIES. 

therefore it is not so in any other manner. If for instance, it be asked, how it 
comes to pass that when an equal measure of grace is conferred on two persons, 
the one believes and the other does not ? I answer, that it is because the one 
embraces and the other rejects the grace offered to him. By the proper use of 
the will, the one receives it, when excited and stimulated thereto by the opera- 
tions of the grace of God ; but the other, by the free exercise of the same faculty, 
rejects it, and in the abuse of that faculty, bestowed on him for a wise and glo- 
rious end, he adds open disobedience to obstinacy and unbelief. 

Apollos. — But is not grace the primary cause of faith ? 

Aquila. — Certainly it is, but it is not the only cause concurring in its exercise; 
for the co-operation of the will is evidently necessary for the lively exercise of 
evangelical faith. Divine grace stirs up and prevents our depraved will, places 
before it proper motives, and gives the strength for action, at the same time it 
enlightens the mind and presses the necessity of 'believing,' i. e. trusting the Lord 
Jesus. If it were not for this, there could be neither obedience nor disobedience in 
man. 2 At this point men decide for eternity. Some throw, by faith, aided by 
grace, their helpless souls on the Lord Jesus, while many, alas! too many, reject 
him and all the admonitions of their heavenly Father. 

Apollos. — I did not think about the fact, that man's will must be brought into 
action, in order to the proper exercise of faith. It is however argued, if God in 
the conversion of man does not make use of the effectual operation which deter- 
mines him, but leaves it in his power to reject or embrace divine mercy, then he 
distinguishes himself from others, and the man has whereof he may boast, con- 
trary to what the apostle says, 'Who maketh thee to differ from another ? And 
what hast thou that thou didst not receive ? Now if thou didst receive it, why 
dost thou glory as if thou hadst not received it V 

Aquila. — You ought to have added, after your word efficacious, irresistible, a 
word that you know is so studiously kept back by all the authors of these objec- 
tions. We have repeatedly said, man of himself has no power to distinguish 
himself from another, by returning without divine aid to God, since all stand on 
the same ground, and in need of the same salvation : but when the divine grace 
is offered, if one rejects and another by faith embraces it, what can be plainer than 
that he who believes does, by his ready obedience, distinguish himself from the 
unbeliever; and there ever has been a vast difference between faith and unbelief, 
piety and impiety. 3 

Apollos. — Ever has been ? 

Aquila. — Yes— a very notable instance of this distinction or difference we have 
in the Acts of the Apostles, where the Jews are said to have rejected the word, 
and to have counted themselves unworthy of everlasting life, whilst the Gentiles 
rejoiced in it, and 'as many of them as were ordained,' i. e. disposed, 'to eternal 
life believed.' 

Apollos.— -And this then is the reason why such are commended and rewarded 
of God, whilst many others are reproved and punished : but would it not there- 
fore follow, that a man has some reason of boasting before God ? 

Aquila: — By no means, for what occasion can there be for boasting, because he 
is obedient to, and embraces for his own salvation, the grace offered by the Lord. 
My friend — a beggar, whom a prince has raised from the dunghill, and enriched 
with his bounty, might as well boast against him, and say that it was by his own 
industry and power that he got his wealth, because he did not refuse when he 
might, but readily accepted the offered treasure. 

Apollos. — But he may boast against another, who is an unbeliever. 

Aquila. — But if he does this with a design of magnifying himself, he commits 

1 Whitby, Wesley, and Watson. 2 Ibid. 3 Limborch. 



PREDESTINATION. 



365 



a sin,, and forfeits the very relation that he sustains to the Deity : because what- 
ever good he possesses is owing not to himself, or his own forethought, but to the 
grace of God, that first led him to see his danger, and call on God for mercy. 1 
Jlpollos. — But may he not boast, in order to stir up another to emulation 7 
Aquila. — And if he does, I do not know that it is forbidden any where in the 
word of God. Indeed, my friend — we have St. Paul's example to countenance 
such a boasting, which is manifest from several texts which are recorded, and 
from the elaborate accounts given of the conflicts and persecutions which he 
endured for the sake of our Lord Jesus, and by which his grace is ever mag- 
nified. 
Apollos. — But ye he did it with modesty. 

Aquila. — Yes — with the modesty of a christian ascribing all to the grace of 
God, which alone supported him, and not to his own industry and strength. 

Apollos. — But in the text which I quoted, St. Paul forbids the boasting, that is 
over others. 

Jlquila. — That the comparison then, does not run between believers and unbe- 
lievers, but between believers only, who were endued by the Deity with different 
measures of grace ; and that the apostle treats of those extraordinary gifts, which 
were in primitive times, for the confirmation of the truth, so abundantly poured 
on the church, and on account of which, the Corinthians actually valued them- 
selves one above another is plain. 2 

Jlpollos. — This then is the boasting that St. Paul, forbids or rather condemns as 
vain, because those gifts depended entirely on the gratuitous disposal of the 
Almighty, who distributed them to every man as he thought fit. 

Aquila. — It is simply so, and in this case there was no occasion of glorying, or 
else St. Paul had an eye on that vain glory, whereby one man boasted of being 
converted, by the most worthy apostle, and thus claimed the superiority over his 
brother. 

Jlpollos. — All those gifts were external, and depended on the voluntary dispen- 
sation of the living God. But my brother Aquila, it is argued, if such a deter- 
mining grace, be not requisite for the conversion of man, then God does not 
bestow a more special grace on those, who are converted, than on those who are 
not converted : and consequently greater grace,, was not given to Peter or Paul, 
than to Judas or Pilate. 3 

Aquila. — If it be meant that God in the ordinary vocation of men bestows that 
grace upon all, whereby they may be converted, so that though God calls some 
peculiar persons, to whom, for wise purposes he gives an extraordinary degree of 
grace, and gifts of that grace ; yet that all have grace sufficient for their conver- 
sion ; then we grant that God in his ordinary calling of men, does not bestow a 
more especial grace on one man, than on another. The state of the case though 
is properly this. God calls all to serve him by his Spirit. To spiritual influence, 
he adds, in many parts of the world the gospel call, with the sanctification of 
many circumstances, to produce a reformation and conversion. Some choose to 
obey, some will not obey, out of those who do obey he selects, as he in his infi- 
nite wisdom sees best, some persons as Peter and Paul, to do a particular work, 
and thus he calls also every true minister of the Lord Jesus. But some reject at 
the commencement the calls of God, and crush Christianity as far as they are able 
in its very beginnings, in their souls, as did Pilate and Judas : and what Apollos 
of all this, where is there any injustice, or any display of what is called determin- 
ing grace. 4 

Priscilla. — I never did like those unscriptural expressions — such as determin- 
ing grace, and effectual calls. I never hear them used, that I do not think of the 

1 Wesley and Clarke. 3 ]> s . gcott and Gill, also Calvin's Inst, 

2 Limborch. * Limborch. 

47 



366 THEOLOGICAL COLLOQUIES. 

minister, who, in dismissing his congregation, always prayed that the saving grace 
of God might rest upon them : until one day he was cured of it, being asked if 
there was damning grace, or if all the grace of God that was properly improved 
by man, was not saving in its nature? The Psalmist says, 'when thou saidst 
seek ye my face ; my heart said unto thee, thy face Lord, will I seek.' Here is 
a noble example, the very first call that heaven ever gave was obeyed by him. O I 
if men would only do so every where, how soon would this wilderness blossom 
like a rose, and the deserts themselves rejoice and become glad. My brother 
Apollos — a spark of grace if properly improved, will kindle a fire that shall burn 
and blaze through all eternity. 'See thou have nothing to do with that just man,' 
was a call from God, through Pilate's wife, to that iniquitous prince : had he 
obeyed the call, all for him had perhaps been well. 

Jlpollos. — I am constrained to admit, that the utmost value ought to be placed 
on every degree of grace. 

Jlquila. — From the very instances which you have named, no consequences, 
either in favour of irresistible grace, or against the universal call of God, can 
possibly be drawn. For though God may not bestow an equal degree of grace 
on all, yet all are only accountable for what is actually bestowed. And if he 
does bestow an equal degree on all, in that common or universal call to all, and 
such as is sufficient for all to obey and become converted, when those calls are 
obeyed, he may consistently with his perfections, make choice of certain persons 
for certain purposes, and grant to them the grace necessary for the great work to 
which they are appointed : such was the case with the apostles of our Lord Jesus. r 
But again, if Apollos — by greater grace is meant a grace distinct in kind, I can 
but reject the idea altogether, for all the grace given to man, is one in nature, but 
you must remember, that it is different in degree. The conclusion is therefore, 
inevitable, the grace that God gave to Peter and Paul, was not irresistible in its 
operations, no more than was the grace given to Pilate and Judas, all of whom 
were only responsible for what was actually bestowed, and no more. 

Jlpollos. — But suppose that God did, in the commencement of the gospel voca- 
tion, bestow a greater degree of grace on the apostles, than on Pilate, Judas, or 
infidels in general, how would it then be ? 

Jlquila. — In this there would not be that absurdity that is supposed, for it is no 
derogation to the divine honour, which bestows on all men grace sufficient to sal- 
vation, indeed this is rather an aggravation of the unbelievers' fault, and renders 
them the less excusable. 2 

Jlpollos. — Then it will be said that he who believes has no greater cause of 
returning thanks to God, thank he who does not believe. 

Jlquila. — It certainly is no absurdity to say, if all men receive grace sufficient 
to repent and believe, all are bound to give God thanks, whether believers or 
unbelievers, and whether they do it or not. The very first offering of divine grace 
lays them under an obligation of gratitude. But apart from this, it is certain that 
God from time to time does bestow on men who believe in him, new and greater 
largesses of his glorious grace. So that he who believes, and he who believes 
not, if he will stop and reflect, will find alike they have sufficient reasons for 
thankfulness to God. 

Priscilla. — O ! this is exceeding plain, for if it were not thus, how could the 
unbeliever be charged, with ingratitude, he could never surely be considered 
guilty of it, if this greater grace, called by some the determining, irresistible, 
effectual and saving grace, was necessarily requisite to the conversion of his soul, 
and was not bestowed : he could reply, I am not ungrateful, God never gave me 
the grace to determine my heart on the side of repentance and faith. 3 

1 Fletcher and Clarke. 2 Fletcher and Whitby. s ibid. 



PREDESTINATION. 367 

JUpollos. — Why then, it is asked, does St. Paul so often make mention of the 
special grace of God toward him, thus 'when it pleased God, who separated me 
From my mother's womb, and called me by his grace, to reveal his son in me, that 
I might preach him among the heathen immediately I conferred not with flesh 
and blood.' 

Aquila. — Take this which way you will my friend, it does not alter the case at 
ail. Admit that St. Paul speaks of the extraordinary degree of grace, vouch- 
safed to him, as a chosen vessel, for that great work, to which he tells us here he 
was appointed, it does not prove that it was irresistible. But if you choose take 
it as that common grace, implied, as granted in the universal call, and well 
might the apostle call it extraordinary, in view of the fact, of his true character, 
that of a most violent persecutor, of the church of him, who bestowed this grace 
without money and without price : and he had been designated by the author of 
this grace, who created and called him to seek his face ; for this very apostle- 
ship, not for any merits in him, but by this grace alone. 

Apollos. — But it is affirmed, that the method of this divine Providence, is such, 
that all second causes, do so depend on God, in their very possibility, being and 
operation, that they cannot determine themselves to any actions ; but it is requi- 
site, that those acts with all their circumstances should from all eternity, be pre- 
ordained by God, as the first cause, and the second causes should in time, be 
predetermined by Deity, not only to the act itself, but even to the mode of action. 1 

Aqv.ila. — This very opinion, you will remember my friend — when we were on 
the divine Providence was largely discussed, I refer you to what was then said in 
regard to this point. But my brother, we may here notice, only one or two things 
concerning it. If we allow this opinion, then there will be introduced a fatal, 
and an inevitable necessity of all things and events, both negative and positive, as 
well bad, as good actions. And as we have often seen in the course of our 
conversations, this would be to make God the only cause of all the sins, and enor- 
mities which are committed over the face of the whole earth ; than which nothing 
can be more blasphemous ; nothing more destructive of all religion ; and nothing 
more repugnant, to that just retribution of rewards and punishments, appointed 
by a God, who is holy, just, and good. Are we prepared to do this my friend ? — 
I am sure we are not. When we behold the divine perfections, all harmonizing 
in a plan, so scriptural, so rational, so well calculated to preserve the agency of 
man, to preserve unspotted the purity of Deity, the extent and infinite value of 
the atonement, as is that system of theology which we have opposed, to the doc- 
trines oi* unconditional decrees, absolute election and reprobation, and the irresis- 
tible and distinguishing influence of divine grace. I ask, Apollos — who for one 
moment can doubt its truth ? Surely reason, Scripture, and experience, are all on 
our side. 2 

Apollos. — My dear friend — I have arrived at the end of all my objections. 
As they have presented themselves to me, either from memory or from au- 
thors, whose works we have referred to, I have presented them to you, and 
now with all the frankness and candour of one, that ardently desires everlasting 
life, I must say, that I behold so much of truth in the system of christian divi- 
nity, which has been embraced by those ; who, while they have united with the 
followers of Augustine, in the doctrine of man's fallen and polluted state, have 
rejected his notions of unconditional election and reprobation, that from the deli- 

1 Henry, Scott, and Dick, all of whom follow Calvin in this. 

2 Wesley, to whose unanswerable tract on predestination, and the dialogue between a predes- 
tinarian and his friend, the reader is referred, with a request that he will give them a calm and 
deliberate reading, marking carefully the numerous quotations made by that great and good 



368 THEOLOGICAL COLLOQUIES. 

berate convictions of my judgment, I embrace it. I look at the world as it is, 
lost and ruined, but for the Lord Jesus, who gave himself for all. O ! this is the 
most glorious doctrine of the Bible. Grace, free unmerited grace, is ready to be 
revealed to all. The blessed gospel, and all its ministers are sent to all the world, 
and the living God is ready to save all 3 but if any man will, in unbelief reject this 
grace, he dashes from his own lips the cup of salvation. I have no more ques- 
tions tu propose, and no more objections to offer. Every difficulty that has 
occurred to my mind has been presented, and even against the convictions of my 
own mind, and the decisions of my own judgment, I have presented the objec- 
tions of others. I am now ready to proceed at any time to any subject which 
remains to be discussed. 

Jlquila. — Let me my friend — in the close of our conversations on the divine 
predestination say, it has fallen to our lot to differ in opinion from some great and 
good men ; men who at this hour are housed in heaven ; and also, from some 
of our brethren now shining in the church of God, of different names, whose 
piety and devotion to man's best interest, should ever command our most profound 
respect and christian affection. 'To err is human,' and this may be our frailty, 
f to forgive is divine,' and we must believe and confidently expect, that our 
brethren will readily forgive any indiscretion, into which, in the heat of argument 
we have been hurried. 

Priscilla. — Doubtless they will, 'charity thinketh no evil,' and the good men, 
who differ from you and from me, and who think for themselves, will most 
assuredly excuse that liberty in us. 

Jlpollos. — At every interview I am learning something — God grant ! that as I 
improve in knowledge, I may advance in piety. 

Aquila. — I pray that you may. We shall commence a new subject at our next 
meeting. O let us look for the aid of the ever blessed and holy Spirit. Amen. 



THE NEW COVENANT. 



COLLOaUY I. 

THE TRUE NATURE OP THAT COVENANT WHICH GOD HAS MADE WITH MAN, BY OUR LORD 
JESUS CHRIST — ITS PRIMARY AND LEGITIMATE RULE IN WHICH ARE SET FORTH THE DUTIES 
OF MEN — THE NATURE AND PROVINCE OF CONSCIENCE AS A SUBORDINATE RULE OF ACTION. 

Aquila. — Polemic divinity is only profitable, my friend Apollo s — as it leads to 
a close investigation, and a proper understanding of the truth. For sometime we 
have been engaged in the examination of those points in theology, which have for 
centuries occasioned many and often angry disputations. Indeed, my brother — 
from the commencement of our conversations, we have had to investigate those 
points which have been productive of great discussion among divines. At length, 
I trust in the exercise of perfect good feeling, we have come to that part of our 
work that bears, in a more specific manner, on practice. We have seen that the 
Bible is true. We have considered the character of that God who is the author 
of all things, the God of the Scriptures, Father, Son, and Holy Ghost, one God 
in persons three. We have turned our attention toward his works : we have 
looked especially into his purpose or intention in the creation of man, and we now 
enter on that covenant which, by our Lord Jesus Christ, he has made with our 
race. Here we may have developed, and open to our view, our entire duty, 
according to the appointment of Deity, and the solemn obligations we are under, 
as well as the powerful inducements we have, to love and faithfully serve our 
God. We are now to consider the new covenant. 

dpollos. — I think, my friend — 1 shall enter on this work with a heart anxious 
indeed to know my duty, and perfectly willing, when I do know it, to engage 
forthwith upon its performance. 

Priscilla. — Indeed I am happy to hear that you are coming to the consideration 
of another topic. The subjects heretofore discussed admit of so much specula- 
tion. I want to hear more, and I tell you so plainly, of our duty, of the true 
nature and blessedness of religion. 

Jlquila. — Well, Priscilla — we have the field of duty before us now, with all its 
ample and eternal motives : in this we may wander and luxuriate in all that can 
afford us solid joy here. 

Apollos. — I have acquired so much more, since the commencement of our con- 
versations, than I had anticipated, notwithstanding my anticipations were san- 
guine at first, that I approach this new theme confident I shall come off gainer. 
Jlquila. — I am glad to find, my brother — that you are satisfied. 
Jlpollos. — Satisfied ! Yes ! my friend — and gratified to. I find I am improving 
in the knowledge of my good God, though I am sure I shall never be able to com- 
prehend him fully. I am resolved to press on, not only in seeking to know him, 
but to understand myself, and ascertain my duty. And as you say this subject 
involves the whole of it, I approach it, my brother — with delight. 

Priscilla. — Well, Apollos — I had thought that you would be tired, by this time 
at least. 



370 THEOLOGICAL COLLOQUIES. 

Apollos. — Tired ! O no ! I hope I shall not be weary in well doing, especially 
when I am benefitted constantly thereby. Indeed, I think the subjects heretofore 
discussed have just excited in me that kind of desire that I ought to feel, in regard 
to the duties of piety, and I am determined, with the blessing of heaven, to reap 
a harvest, sooner or later, from the labours of my friends, during these winter 
nights. 

Aquila. — In those subjects already considered, we have treated of that method 
according to which God has decreed to bestow salvation on men, through our 
Lord Jesus Christ, and from this very point will appear the usefulness and neces- 
sity of our duty. We are now to inquire distinctly into the nature of that cove- 
nant which God was pleased to make, by his Son, with mankind, agreeably to 
his gracious decree so often named. 

Apollos. — What is the true nature of that covenant, my friend Aquila ? I want 
to understand it. But tell me first the import of the term covenant, as used in 
the Sacred Writings ? 

Aquila. — The word which is used in the original of the New Testament for 
covenant, and which often occurs in the Septuagint, as a translation of the 
Hebrew word which signifies covenant, is rendered in our English Bibles, some- 
times testament and sometimes covenant. It is of common use, or is often found 
in both the gospels of our Lord and in the Epistles, and is there frequently trans- 
lated testament. 1 The Greek word denotes, according to the best authors, a tes- 
tament, a disposition, as well as a covenant. And let me inform you that the 
gospel is called a Testament, because it is not only the signification of the will of 
our Saviour, as sealed and ratified by his death, but also because it conveys bles- 
sings to be enjoyed after his death. 2 

Apollos. — I never understood why the old and new Bibles, or books as they are 
named, were called Testaments until now. The gospel is a Testament, i. e. the 
will of our Lord Jesus, sealed by his death. 

Aquila. — These reasons appeared so striking to the translators of our version 
of the Scriptures, that they have rendered the original word more frequently tes- 
tament than covenant. But the train of argument, where it occurs, generally 
appears to proceed upon its meaning a covenant ; and therefore, although when we 
delineate the true nature of the gospel, the beautiful idea of its being a testament 
is not to be lost sight of, yet we are to remember that the word testament, which 
we read in the gospels and the epistles, is the translation of a word which the 
sense requires to be rendered covenant. 3 

Apollos.' — A covenant implies two parties, does it not ? 

Aquila. — It certainly does, and the new covenant must derive its name from 
something in the nature of the stipulations between the parties, different from that 
which existed before. So that we cannot understand the propriety of the name 
new, without looking back to that covenant of which we have often conversed, 
and which is called the old or first covenant. 4 

Apollos. — The old and the new covenant are both mentioned in the New Tes- 
tament, are they not ? 

Aquila. — They are. By St. Paul, in more instances than one, the old and new 
covenants are contrasted. e And this I say,' declares that apostle, 'that the cove- 
nant that was confirmed before of God, in Christ, the law which was four hun- 
dred and thirty years after, cannot disannul, that it should make the promise of 
none effect. For if the inheritance be of the law, it is no more of promise : but 
God gave it to Abraham by promise.' f God,' saith the same apostle, 'hath made 
us able ministers of the New Testament,' i. e. covenant, f not of the letter but of 
the Spirit, for the letter killeth, but the Spirit giveth life.' 'This is the covenant 

1 Watson and Parkhurst. 2 Watson. 3 Ibid. 4 Ibid. 



THE NEW COVENANT. 



371 



that I will make with the house of Israel, after those days, saith the Lord; I will 
put my laws in their minds, and write them in their hearts : and I will be to them 
a God, and they shall be to me a people.' 'In that he saith a new covenant, he 
hath made the first old. Now that which decayeth and waxeth old is ready to 
vanish away.' By an examination of these passages, and the context of each of 
them, it will be found that the old covenant, which is here contrasted with the 
new, means the dispensation given by Moses to the children of Israel, and by the 
new, the dispensation of the gospel, published by our Lord Jesus Christ, and that 
the object of the apostle is to illustrate the superior excellence of the gospel 
dispensation. 1 
Apollos. — What is the light in which that dispensation ought to be viewed. 
Aquila. — In order to preserve the consistency of the apostle's writings, it is 
necessary to remember that there are two different lights in which the dispensa- 
tion of Moses may be viewed. Christians appear to draw the line between the 
old and new covenant, according to the light in which they view that dispensa- 
tion. It may be considered, merely as a method of publishing the moral law, to 
a particular nation ; and then, with whatever solemnity it was delivered, and 
with whatever cordiality it was accepted, it is not a covenant that could give life. 
For being nothing more than what divines call a covenant of works, as we have 
shown, a directory of conduct, requiring by its nature entire personal obedience, 
promising life to those that yielded that obedience, but making no provision for 
transgressors, it left under a curse every one 'that continued not, in all things 
that were written in the book of the law, to do them.' 2 This is the essential 
imperfection of what is called the covenant of works, by which I mean the name 
given in theology to that transaction, in which it is conceived that the supreme 
Lord of the universe promised to his creature man, that he would reward that 
obedience to his law, which, without any such promise, was due to him as 
Creator. 3 

Apollos. — But Adam, the first man, certainly did break that law. 
Aquila. — This has been admitted, and is clearly revealed in the Scriptures, but 
you remember that, immediately after his fall, a promise was made of a final 
deliverance from the evils incurred by that breach of the divine law. This pro- 
mise, my friend — was the foundation of that transaction which Almighty God, in 
treating with Abraham, condescends to call 'my covenant with thee,' and which, 
upon this authority, has received in theology the name of the Abrahamic cove- 
nant. 4 

Apollos. — The two parties then in it were God and Abraham. 
Aquila. — Yes — upon the one part Abraham, whose faith was counted to him 
for righteousness, received this charge from God, 'Walk before me, and be thou 
perfect.' Upon the other, the God whom he believed, and whose voice he 
obeyed, besides promising other blessings to him and his seed, uttered these sig- 
nificant words, 'in thy seed shall all the families of the earth be blessed.' 
Apollos. — Here then, I presume, was the very essence of the covenant. 
Aquila. — Certainly, for these were the stipulations of each party. To them 
was superadded, as a seal of the covenant, the rite of circumcision, which, being 
prescribed of God, was a confirmation of his promise to all that complied with it, 
and being submitted to Abraham, was, on his part, an acceptance of the cove- 
nant. 5 

Apollos. — Then, one would gather, from the stipulations of the Abrahamic 
covenant, that it was something more than a covenant of works ? 

Aquila. — Surely it was, as its benefits were not confined to Abraham, but were 
extended to his seed, it could not therefore be disannulled by any subsequent 
transaction, which should fall short of the fulfilment of the blessing promised. 6 
1 Watson. 2 Ibid. 3 Ibid. 4 Ibid, t Watson and Whitby. « Ibid. 



372 THEOLOGICAL COLLOQUIES. 

Apollos. — But did not the law of Moses come up to the terms of that covenant? 

Aquila. — No! — it did not. It was given four hundred and thirty years after, 
and it could not come up to the terms, even with those of his seed who lived at 
the giving of that law : for in its very form it was a covenant of works, and it 
conveyed no blessings to any other nation but that of the Israelites : and the cove- 
nant with Abraham was, that in his seed all the nations of the earth should be 
blessed. 1 

Apollos. — Did the Mosaic covenant then set aside the one made with Abra- 
ham ? 

Aquila. — So far from setting that covenant aside, it cherished the continual 
expectation of its being fulfilled. For it continued the rite of circumcision, which 
was the seal of the covenant, and in those ceremonies which it enjoined, there 
was a shadow, a type, or an obscure representation of the promised blessing. 2 

Apollos. — Does the Bible authorize such a conclusion, my friend. 

Aquila— I think it does. Zacharias being filled with the Holy Ghost, broke 
forth in praises to the Lord and thanked him, among other things, that he had 
performed the mercy promised to 'their' fathers, and had remembered 'his cove- 
nant the oath which he sware,' saith he 'to our father Abraham.' There is also 
another view of the Mosaic covenant. The apostle says that 'it was added 
because of transgression, till the seed should come to whom the promise was 
made.' 

Apollos. — How is this ? 

Aquila. — By delivering a moral law, which men felt themselves unable to 
obey; by denouncing judgments, which it did not, of itself provide, any effectual 
method of escaping ; and by holding forth in various oblations, the promised and 
expected Saviour, it became a 'schoolmaster to bring men to Christ.' 3 

Apollos. — The covenant made then, with Abraham, retained its force during 
the dispensation of the law. 

Aquila. — It assuredly did, and was the end of that dispensation. 

Apollos. — Are there then but two covenants, which God has made with the 
world ? 

Aquila. — Upon an examination, it will be seen that the views which have been 
given, my friend — furnish the ground, upon which may be defended, lhat estab- 
lished language which is familiar to our ears, that there are only two covenants 
essentially different and opposite to one another. 4 

Apollos. — What are these ? 

Aquila. — The covenant of works made with the first man, intimated by the 
constitution of human nature, to every one of his posterity, and which' has for its 
terms 'do this and live ;' and the covenant of grace, which was the substance of 
the Abrahamic covenant, and which entered into the constitution of that covenant 
made with the Israelites on Mount Sinai ; but which is more clearly revealed and 
is more extensively published in the gospel of our Lord Jesus. 5 

Apollos. — And this last covenant is the one which the Scriptures call the new 
covenant, is it not? 

Aquila. — It is, and this is done in respect to the mode of its dispensation under 
the gospel. Although it is not new in respect to its essence, it has received, in 
the language of theology, the name of the covenant of grace, for reasons that are 
obvious. 

Apollos. — What are they ? 

Aquila — 1. Because after man had broken the covenant of works, it was pure 
grace or favour in the Almighty to enter into a new covenant with him again. 

' Watson and Whitby. 3 Clarke and Watson. » Ibid. 

2 Clarke and Watson. 4 Watson. 



THE NEW COVENANT. 373 

And 2. Because by the covenant there is conveyed that grace, which enables 
men debilitated by the fall and sin., to comply with it. 1 

Apollos. — It could not, however., be a covenant, unless there were terms'? 

Aquila. — Surely it could not. There must be something required, as well as 
something promised or given. 

Apollos. — That is, there are duties to be performed, as well as blessings to be 
received. 

Aquila. — It is just so. And the tenor of the covenant, founded on the promise 
originally made to Abraham, is expressed by Jeremiah, in words which an apostle 
has quoted, in the epistle to the Hebrews, as a description of it, e l will be to them 
a God, and they shall be to me a people.' These are words my friend — which 
intimate, not only on one part, entire reconciliation with God, but the continued 
exercise of all the perfections of the Godhead, in promoting the happiness of his 
people ; and the free and full communication of all the blessings that flow from 
his unchangeable love. 2 

Apollos. — What are the terms of it on the part of his people 1 

Aquila. — On their part, the surrender of the heart and affections, the dedication 
of all the powers of nature to his service, and the willing uniform obedience of 
their lives. 

Apollos. — But does not this covenant, still retain its character as a covenant of 
grace. 

Aquila. — Certainly it does : for although there are mutual stipulations, the 
covenant must be regarded, as having its source purely in the grace of God. 
For the very circumstances my friend — which rendered the new covenant neces- 
sary, take away even the possibility of their being any merit on our part. Besides 
as we have proved already, the faith by which it is accepted is the gift of God ; 
and all the good works performed by christians, by which they continue to keep 
the covenant, originate in the change of character which is the fruit of the opera- 
tion of his spirit • all we have is of grace. 

Apollos. — This then is the nature of that covenant under which we live., called 
the covenant of the New Testament. Having considered my friend — its nature, 
do if you please consider its stipulations. 

Aquila. — The covenant of grace consists of two parts. The first is a stipula- 
tion of duty, and the second is the promise of salvation to such as perform that 
duty, and in connection with this, the threatening of punishment and eternal 
death to those who neglect it. From this outline of the thing itself, we shall not 
only be necessarily led to consider it, and all its stipulations, but to notice particu- 
larly its precepts, its promises and threatenings. 

Apollos. — In its stipulations then, we have, I presume, set forth the entire 
duty of man. 

Aquila. — We have, and in considering that we shall have to notice two things, 
one is its rule, and the other the obligation of a spiritual worship or the sincere 
adoration of the Deity. The rule of man's duty has been divided by divines into 
external and internal : the former, is simply the divine precepts, and the latter, 
our own consciences, as they are influenced and directed by the spirit of God, 
and the light of education. 

Apollos. — Are these of equal force or obligation 1 

Aquila. — They are not, as we shall see in the sequel. The divine precepts are 
the primary, general and remote, or as it has been called the exact rule, for our 
actions. The internal rule or conscience, is the secondary, special and proximate 
rule, as it is called, which is no farther right, than as it agrees with and is directed 
by the others. 3 

1 Watson and Clarke. 2 Ibid. 3 Ciaike and Paley. 

48 



374 THEOLOGICAL COLLOQUIES. 

Apollos. — Do then give me that general, remote, and primary, or most impor- 
tant rule of our duty, as christians, called to be partakers of the benefits of this 
new covenant. 

Aquila. — The precepts of the Almighty God, my dear brother — form the pri- 
mary rule of our duty. In these, our heavenly Father declares his holy and 
blessed will to man, and signifies to us what he would have us to do in the diver- 
sified relations of human life, in order to the attainment of those benefits contained 
in that covenant. 1 

Apollos. — Do not these precepts admit of several distinctions'? 

Aquila.— They do. And divines have variously divided them. The first 
division is founded on the natural and positive right, according to the views of 
some, of him who is the author and creator of all things. 

Apollos. — What do you mean by the natural right of the Deity? 

Jlquila. — Simply that right which is founded in his very nature, and requires 
that such things only shall be commanded to reasonable creatures, as are agreea- 
ble to the divine nature, and reason as implanted in the minds of those creatures: 
moreover that nothing repugnant thereto shall be enjoined. 2 

Apollos. — Then God cannot without doing violence to cur reason, and denying 
the true principles of his own nature command any thing that is unreasonable and 
unholy? 

Jlquila. — He most assuredly cannot. 

Jlpollos. — What then is the law of God, as founded on that right which you call 
natural? 

Jlquila. — It is either natural, strictly so called, or it is revealed and moral. 

Jlpollos. — What is implied in the former ? 

Jlquila. — It is that law which God implanted in man, at his first creation, and 
still preserves to us. This I consider as nothing else but right reason, called the 
law of our nature, which dictates to us what is virtuous and honourable, what is 
vicious and dishonourable; what it is reasonable and right to do, and what it is 
wrong and imprudent to perform : and indeed this is accompanied with such a 
powerful sense of obligation, that those who do otherwise, have in the very law 
and constitution of their nature, my friend — the sentence of death. 

Jlpollos. — You do not really think so ? 

Aquila. — St. Paul teaches us so. After describing the fallen and miserable 
condition of the world, on account of sin, he adds, that men know, 'the judg- 
ment of God, that they which commit such things are worthy of death.' 

Jlpollos. — What is meant by a revealed and moral law, as predicated also, in 
this natural right? 

Aquila. — It is simply a law that God has revealed to men, which being 
derived from, or rather founded in that natural right of the Deity, to rule and 
govern those created by him, is nevertheless in itself more perfect and complete,, 
than what is called the law or constitution of our nature. 3 

Jlpollos. — But it is the same with natural law. 

Aquila. — I have already said so, by which I mean, that these two laws accord 
in nature, though the revealed or moral law, is of consequence more perfect than 
that of nature. 4 

Apollos. — Well — now tell me what do you understand, by the positive right of 
the Deity ? 

Aquila. — It is that which depends on or grows out of the mere good will and 
pleasure of the Almighty : so that by it he may prescribe to men, not only other 
precepts besides what are already commanded, but he may also enjoin others 

1 Clarke, Paley, and Watson. 3 Paley. 

2 Paley and Liniborch. 4 Ibid. 



THE NEW COVENANT. 375 

contrary thereto : and among these I would add such only as God commands are 
to be called good, so long as he requires obedience to them,, and no longer, and 
moreover that those are unlawful and evil which the Deity prohibits; notwith- 
standing, it is apparent, that right reason dictates no such thing, and we are not 
able to discern why the Almighty requires it. 1 

Apollos. — Then in this sense, the will of God is the rule of right or wrong. 

Aquila. — It is thus, and this positive right takes place, and is very apparent, in 
the injunction of ceremonies, and other external precepts, which may be varied 
from time to time, according to the good pleasure of God. 2 

Apollos. — The case then is not the same with respect to natural law, which 
being founded on the immutable nature of God, and on right reason, he does 
not alter or absolve men from observing. 3 

Aquila. — Certainly not, nor much less can he abrogate it, by the prescription of 
contrary precepts. 

Apollos. — It is then an error to suppose that the Deity can command things 
contrary to those precepts, founded in the very law of his nature, and the infinite 
purity of his character 1 

Aquila. — It is an egregious error, and one too into which those have fallen who 
maintain that God can command things not only contrary to his other precepts; 
but also contrary to the decalogue itself and in such a case, those things will 
become good and necessary. Indeed some have gone so far as to suppose that it 
might in the lapse of successive ages, become admissible, that men should wor- 
ship with impunity, idols and devils, and even hate, deny and blaspheme the 
name of God. It is impossible, my friend — that God should implant reason in 
man, and at the same time command him such things as his reason condemns, 
and proclaims to be vicious and unholy, and in which it is evident, there is not the 
least show of probity and goodness. 4 

Apollos. — This is indeed almost self-evident. Are there, my friend — any other 
divisions of the divine precepts ? 

Aquila. — There are several. Some consider them, with great propriety, either 
as affirmative or negative. By the former, they understand those in which God 
commands something to be done, and by the latter, or negative, those things 
which he forbids, and which he charges them to omit and avoid. 5 

Apollos. — What is the true difference between these ? 

Aquila. — Simply this, that the affirmative are always obligatory, whenever 
there is an occasion to perform them, and always requires a mind ready to obey 
them, but should there be no occasion or opportunity for performing them, then 
the obligation ceases. But the negative are binding on all men, in every 
place, and at all times. For it is lawful for no man to do what God forbids. 6 

Apollos. — At no time, and on no occasion then, are men absolved from the 
obligation of obedience to the negative precepts of Deity. 

Aquila. — Another distinction or division of the divine precepts is into general 
and particular. 7 

Apollos. — What are implied in these ? 

Aquila. — The general precepts neither command nor forbid some certain 
actions, but are only general rules, in which are included the more particular 
precepts which command or forbid such and such actions. 

Apollos — Do explain this a little more particularly. 

Aquila. — Of this nature are those two great and general precepts of loving God 
and our neighbour, which are so pressingly enjoined in the New Testament, and 
in which are virtually contained all the particular precepts of the entire decalogue, 

i Limborch. 3 Paley. 5 .Limborch. 7 Clarke and Limborch. 

2 Ibid. 4 Whitby and Clarke. 6 Clarke. 



HHM^Mi 



376 THEOLOGICAL COLLOQUIES. 

and those also which relate to sobriety, righteousness, and godliness, under which 
the Scriptures comprehend the whole duty of a christian. Thus says our Lord, 
'Thou shalt love the Lord thy God, with all thy heart and with all thy soul, and 
with all thy mind, this is the first and great,' i. e. general 'commandment. And 
the second is like unto it, thou shalt love thy neighbour as thyself. On these two 
commandments hang all the law and the prophets, 1 i. e. they comprehend the 
whole duty of man. ' And,' says St. Paul, 'the grace of God that bringeth salva- 
tion has appeared to all men, teaching us that denying ungodliness and worldly 
lusts, we should live soberly, righteously and godly in this present world.' Here 
is a duty, Apollos — enjoined in general terms, that embraces the entire course of 
every real christian. 

Apollos. — It is very manifest that these are important distinctions, and ought 
to be well observed, if we would understand the divine precepts and our duty, 
taken in connection with the various relations that we sustain in human life. It is 
therefore necessary that there should be some rules, by which we are to understand 
and explain them. 

Aquila. — There are such rules, my friend — and they should be well observed. 
For the right explication therefore, and the due understanding of these precepts, 
we are to recollect first, that under negative precepts their contraries, the affirma- 
tive are also to be comprehended, for God not only requires that we should eschew 
evil, but also that we should do good. 1 Again, when some external acts are 
forbid, it is sometimes the case that in them are included the internal acts of the 
mind, from whence those that are external proceed. And you will also bear in 
mind, as I have said, and on another occasion proved, that general acts compre- 
hend those that are particular, all being of the same nature, some more manifest 
than others, and of consequence some less easily discerned by us. You must 
also bear in mind, if two precepts cannot be observed at one and the same time, 
then we ought to consider which is preferable, the precepts of the first table being 
to be obeyed, rather than the second, and when both cannot be done, the moral 
instead of the ceremonial. 'For I desired mercy and not sacrifice, and the know- 
ledge of God more than burnt offerings,' says the Almighty. Here then we have 
what is properly called the primary and external rule, for the government of our 
conduct toward God, ourselves, and our fellow men. 2 

Apollos. — And what is the internal rule of man's conduct, my friend % 

Aquila. — It is that monitor, my brother — that God has placed in the bosom of 
every man. I mean conscience, which will be heard, and whose appeals are 
often felt, when no other preacher has access to man's heart. 

Apollos. — How true is this ! But do tell me what is conscience ? 

Aquila. — It has been defined to be that act of the practical judgment whereby 
man passes sentence on his own actions, and either condemns or approves the 
same. But as it is employed in judging our actions, either as future, present, or 
past, a three-fold office is assigned to it. 3 

Apollos. — But what is that triple office of which you speak. 

Aquila. — In the first place, it lays before us what we ought to do, and with 
respect to this it is called light, directing a man, or rather a law dictating and 
commanding what must be done. But again, by the help of memory, it bears 
testimony to the actions performed by men, agreeably or contrary to that law, and 
in this sense it is called witness, and thirdly, it pronounces the sentence either of 
absolution or condemnation, according to the quality of those actions, and upon 
this account it is called a judge. 4 

Apollos. — That would lead us then to the conclusion that conscience is not the 
supreme but subordinate rule of our actions. 

i Mr. Wesley's rules for the United Methodist Societies. 

8 Whitby and Limborch. 3 Limborch. 4 Limborch and Wayland. 



THE NEW COVENANT. 377 

Aquila. — This is very plain from the fact that it has a law superior to it, by 
which, as its rule, it is directed. 

Apollos. — But what law is it by which the conscience of man is ruled and 
directed ? 

Aquila. — The law of God, whether natural or revealed ; and the more perfect 
that law is, the more perfect is the judgment of conscience, which is passed at the 
time on an action, according to that law. 1 

Apollos. — And on the contrary, I suppose the more imperfect the law, the 
more imperfect the decisions of conscience on the morality of an action. 2 

Aquila. — It is certainly so : but though the divine law be the supreme rule of 
our actions, yet it cannot prevail upon us to obey, nor can it be applied to them 
without the intervention of conscience, which being convinced of the meaning of 
the law, applies it to all and every action ; for a law unknown cannot incline us to 
obedience, and it prevails upon us only so far as it is known, and consequently 
only so far as the conscience is endued with the knowledge of the same. 3 

Apollos. — However, there are different sorts of consciences, are there not. 

Aquila. — There are. In order that we may have a clear apprehension of the 
obligation of conscience, we may notice that it may be considered either with 
respect to its rule, or with respect to the actions of which it judges. 

Apollos. — Explain yourself. 

Aquila. — I will do so. With respect to its rule, it is either a right conscience, 
when it is conformable to the divine and evangelical law ; or an erroneous one, 
when it swerves from that law, or mistakes the true and genuine sense of it, or it 
is doubtful, when it is in an uncertainty in regard to the meaning of the law, and 
hesitates as to the course of duty, and knows not what must be done, or what 
left undone. So when viewed with respect to the actions, on which it passes 
judgment, it is either a good conscience which approves and applauds what is 
agreeable to the divine law, or an evil conscience, which condemns us as having 
acted contrary to, and infringed that law ; or it is a scrupulous, which is an anx- 
ious conscience, because it is uncertain as to the moral turpitude of an action, not 
knowing its agreement with the divine law, and consequently, whether the action 
is to be approved or condemned. 4 

Apollos. — What is requisite or necessary for obtaining a true or right con- 
science ? 

Aquila. — There are two things necessary. There must be no defect in the law, 
to which as a rule, it is to be conformable ; for if there be an error in the law, 
the conscience to be directed by it must needs be erroneous. And next, there 
must be no mistake committed in apprehending the sense of the law, but a due 
application of it must be made to our actions. 5 

Apollos. — What do you mean by this ? 

Aquila — That those things which the law forbids are to be considered as pro- 
hibited, and those things as necessary which that law commands. 6 

Apollos. — And I presume those as indifferent when the law makes no certain 
decision in the case. 

Aquila. — Surely, and of consequence the conscience must be in all things con- 
formable to that rule, by which its actions are regulated. 7 

Apollos. — But, my friend Aquila — what do you think will entitle a man's con- 
science to be considered as conformable to its proper rule. 

Aquila. — To denominate a man's conscience, conformable to its rule, on whose 
judgment he may safely rely, it is not enough that it consent to the divine word, 

' Paley and Wayland. 



1 Paley. 


4 Paley, Wayland, and Limborch 


2 Wayland. 


s Ibid. 


3 Ibid. 


6 Ibid. 



378 THEOLOGICAL COLLOQUIES. 

upon any reason that shall be offered, but such an assent must be grounded on 
some sound, some solid argument : for if the conscience be carried away by mere 
opinion, by the custom and number of those who assent, or by some plausible 
argumentation, not thoroughly weighed and examined, a man ought not to rely 
on the judgment of such a conscience, though perhaps it may be right. Indeed 
the action performed, according to its dictates, does not deserve the name of even 
a virtue, since it is not rational, but a blind and an uncertain act. 1 

Apollos. — This then is the reason why wisdom and prudence, I presume, are 
so often named in the word of God, and enjoined as a duty. 

Aquila. — Yes — we are earnestly admonished to take heed how we hear, lest 
we be deceived. St. Paul says to the Corinthian church, ' Brethren, be not chil- 
dren in understanding, how be it in malice be ye children, but in understanding 
be ye men.' And again, 'see then that ye walk circumspectly, not as fools, but 
as wise,' 'walk not as other Gentiles walk, in the vanity of their minds. 1 

Apollos. — What then is an erroneous conscience? 

Aquila. — When the conscience of man is ignorant, of the true sense of the 
law, it is said to be erroneous, because it makes a wrong application of the law, 
to its actions ; and consequently that law is transgressed of necessity ? 

Apollos. — But what is the occasion of this error? 

Aquila. — By false reasoning or a perverse interpretation of the Scriptures, men 
are sometimes led into false opinions about some article of faith, then it is an 
error in faith. Sometimes it may be an error in manners, when one misappre- 
hends, from some cause, the word of God, and of course neglects some precept : 
for instance, they believe a thing to be lawful and necessary, when it is exactly 
the reverse, and is not only unlawful and unnecessary ; but destructive of all 
order. And sometimes indeed men are apt to account that to be only lawful, 
which is necessary, and on the other hand, that which is merely lawful, perhaps 
indifferent, to be absolutely necessary. 3 

Apollos. — But there is a difficulty here my brother — when a man's conscience 
is erroneous what is to be done. How ought one in that case to act? 

Aquila. — The course I think is easily pointed out. We have observed that 
conscience is the intimate and proximate rule of our actions ; it is therefore, 
evident, that we must follow its dictates though it should err, otherwise we 
shall be involved in guilt. 4 

Apollos. — Well — suppose that a man's conscience be not right, and we know 
it is not, when it wants conformity to the word of God, then it becomes to us a 
false rule ; but as it is impossible for a man to live according to God's word, any 
further than his conscience admits of this rule ; would it not be improper then to 
follow its dictates. 

Aquila.— Certainly it would, could it be ascertained that it was in error. But 
conscience in itself has the force of the divine will, and whatever it prescribes, it 
prescribes as commanded by the Deity, so far as apprehended by us. 

Apollos. — What then is the nature of the action ? 

Aquila. — The action is esteemed a sin, not according to the judgment, which 
God pronounces concerning it in his word, but according to the judgment of 
conscience. 5 

Apollos. — Then there should be great care taken that the conscience should be 
better instructed. 

Aquila.— It certainly ought to be so, in order that it may accord with that rule 
appointed by the living God, at least we should see that it is not our fault, that 
we are not well acquainted with duty, lest we fall into sin, at least into error, and 

1 Limborch. s Limborch. 5 p a i ey and Limborch. 

2 Ibid. 4 p a iey. 



THE NEW COVENANT. 379 

one that may perhaps destroy our souls, at least shake the very foundation of our 
faith and obedience. 1 

Apollos. — Lest we should be thus situated we ought to be exceedingly careful. 
For we may be placed as it were between two fires. On the one hand our con- 
dition may subject us to sin, indeed we may be hardly able to avoid it ; for if we 
pursue the course, which in many instances from the want of more information, 
the judgment of conscience would approve, we shall commit an act contrary to 
the word of God; and should we not follow it, we shall do what we think is 
repugnant to that word. 

Aquila. — It is even so my friend. 

Apollos. — Well — then the question is, how may it be corrected. How may a 
man cure the errors of his own conscience ? This is I perceive a very important 
point. 

Aquila. — In reply to this I would say, that in order to prevent the errors of our 
consciences in matters of faith, we should never place such a sense upon obscure 
places of the Scriptures, or admit of an exposition that is repugnant to plainer 
and clearer texts : nor are we to admit of such a sense as implies a palpable 
absurdity in itself, and that cannot be reconciled with reason. We are never to 
inquire after two contradictory meanings in Scripture, nor are we to attempt to 
explain proper expressions by those that are figurative only. Small portions of 
the Scriptures are not my friend — to be taken out of, and separate from their 
connection with the context. 2 

Apollos. — We must mind what goes before, and what comes after. 

Aquila. — Yes indeed — and we should lay aside all prejudice, all passion, all 
our preconceived opinions, and never bring them into the Scriptures, but deduce 
all our notions from the Bible, after a close and patient investigation of its 
contents. 

Apollos. — These my friend — are all important duties I do really believe. 

Priscilla. — Though all important, yet too much neglected. Many never search 
the Bible at all. 

Apollos. — But what is the best method of curing an error, in point of manners 
or conduct? 

Aquila. — I assure you my friend — it is hard for me to tell what is the best 
method. I am however, certain of one thing, that a man should strive to ascer- 
tain, whether or no he be in error : but let me tell you, it is not the best method 
of curing an error in manners, to teach that a man should act contrary to his 
conscience, though it does err ; for this would be to teach that one is to throw off 
all restraint, all respect and awe for God, for acting under a conviction that he is 
serving 'God he may continue in all good conscience,' that is, he may not feel its 
decisions of guilt on his conduct. Care must therefore be taken, to clear, by pro- 
per instruction, the conscience from error, and enlighten the mind as to the true 
sense of God's word. 3 

Apollos. — I do not, I assure you, my friend — understand this : how can a man 
that is obliged to follow the judgment of an erroneous conscience, be guilty of 
transgression, in the prosecution of the dictates of that judgment? 

Aquila. — For some weighty and plain reasons, such a man may be guilty of 
sin ; for although the conscience may decide otherwise, whatever is contrary to 
God's word i3 a sin. For as conscience is only a secondary rule, which was 
proved before, it cannot be called good, strictly speaking, unless it be in harmony 
or accordance with its principal rule, which is the word of God. 

Apollos. — But the degree of the sin and the amount of punishment are not the 
same, when there is ignorance instead of knowledge. 

1 Paley and Limborch. 2 Clarke and Paley. 3 Limborch. 



380 THEOLOGICAL COLLOQUIES. 

Aquila. — O no !— for he who breaks a command, of which he is convinced in 
his conscience, is far more guilty ; in that he acts contrary to his own conscience, 
than is the man who does wrong ignorantly. 1 

Apollos. — But then he who violates a precept who is ignorant of it, does not 
commit a sin in this at all, does he 1 

Jlquila.— This would depend on the fact of his having had the opportunity of 
knowing better or otherwise. Many men are ignorant, because they never use the 
means to be informed. This ignorance is their own fault, and they are therefore 
guilty of all the consequences resulting from it. 2 

Jipollos. — I did not think of this. A man must use every means with which 
God has blessed him, in order to obtain the light, but if he cannot obtain it, then 
he is clear. 

Aquila. — Yes — if he cannot. But let me say, God will certainly enlighten 
him, who diligently seeks the light. 

Apollos. — Then an erroneous conscience does not afford, I see, security to a 
man. 

Aquila. — It may be secure in one thing. It is this, that it does not condemn 
its own act; but to say the least, my brother — it is not a good conscience, because 
it swerves from its principal rule. 

Apollos. — But, my friend — you quoted an expression of St. Paul awhile ago, 
and it does seem to me that it forms an objection to your theory. That apostle 
tells us, that he 'had lived in all good conscience until this day,' and yet he had per- 
secuted the church of God, inflicting punishment on the defenceless and innocent. 

Aquila. — Does the apostle, my friend — here speak of the time that preceded 
his conversion 1 I think it doubtful. It does appear to me that St. Paul speaks 
of the time subsequent to his conversion, as is evident, from several plain 
reasons. The first is that he had no occasion to clear himself with respect to the 
actions performed by him before his conversion, for the Jews did not charge him 
with having done wrong then, but indeed approved of all he then did. But, my 
friend — they accused him on account of those actions that he did, which followed 
his conversion. 3 

Apollos. — I did not think of this. 

Aquila. — Had St. Paul alluded to the time preceding his conversion, his judges, 
when he said, that during that time, 'he lived in all good conscience,' might have 
replied, that they had good consciences in persecuting Paul. For certainly, if 
Paul could persecute the church with a clear conscience under such aggravating 
circumstances, the judges of St. Paul, under similar circumstances, might do the 
same. Besides, St. Paul in reflecting upon the time that preceded his conversion, 
speaks quite otherwise of himself. So far is he from saying that he lived in all 
good conscience before God, during that time, he calls himself a 'blasphemer,' a 
'persecutor,' 'the chief of sinners,' and unworthy to be called an apostle, because 
he 'persecuted the church of God.' Thus he says of himself in one of his epis- 
tles to Timothy, that he 'was before a blasphemer, and a persecutor, and inju- 
rious,' and 'this is a faithful saying, and worthy of all acceptation,, that Christ 
Jesus came into the world to save sinners, of whom I am chief,' and also, 'I am 
the least of the apostles, that am not meet to be called an apostle, because I 
persecuted the church of God.' 4 

Apollos. — I really am, my brother — astonished at your exposition, and still I 
cannot contradict it, for there is on the very face of it so much of reason. But 
tell me how can these things be ? I have always heard an exposition exactly 
opposite to this. Besides St. Paul himself says that he 'served God from his 
forefathers with a pure conscience.' 

1 Paley and Wayland. ~ Ibid. 3 Limborch 4 Ibid. 



THE NEW COVENANT. 381 

Aquila. — Admit the meaning of the text as it is in the original, and much of 
the apparent, for there is no real difficulty in the passage, will be removed. We 
are not informed in the words that it was according as he had been educated by his 
forefathers, but they may simply denote, which in all probability they do, that he 
followed in the steps of his ancestors, viz: true believers, so that he does not 
speak of the Pharisees who preceded him in his family, but of Christianity itself. 
And besides this, suppose that the apostle did speak of his serving God before 
his conversion, it will appear that his conscience is called f pure,' because he still 
retained a love of what was good ; so that his sin was not malicious, but igno- 
rant. His conscience then was pure, not absolutely so, but in some measure or 
degree, because, being untaught in regard to some very important matters, it did 
condemn him for that which he did; and although he did what was bad, yet he 
did it not with an evil intent. He f did it ignorantly and in unbelief.' 1 

Apollos. — This then will lead to a very important interrogatory. Which is the 
greater sin, to commit a thing contrary to the divine precepts, but according to 
the judgment of an erroneous conscience, or to do that which is contrary to the 
dictates of conscience, but agreeable to a divine command. 

Aquila. — The best way is to search diligently and ascertain our duty : but 
generally speaking, that is the greatest sin, which is committed against con- 
science. For so far as we follow the dictates of conscience ; so far may we be 
said to love virtue, and hate vice : but not so, if by chance, and through igno- 
rance, we do what is suitable to God's word. Indeed, my friend — I have thought 
that as God has implanted this inward preacher in our bosoms, we do express 
the greatest hatred toward him and his authority ; when not fully understanding 
his word, we neglect the commands and suggestions of our consciences. 2 

Apollos. — I do not fully understand this. 

Aquila. — It may be proper to give a more distinct reply to your question. Let 
me tell you we must distinguish between the causes of ignorance. 

Jlpollos. — What do you mean by this ? 

Aquila. — There is sometimes in man, an ignorance that may be called invinci- 
ble, which is produced either by the want of a revelation or of judgment, and 
which cannot be conquered, notwithstanding all the care and industry used by us. 
This then, my friend — when the case excuses us from sin. But there is an igno- 
rance which is vincible, contracted by our own fault, and this is more or less 
culpable, according to the causes of it. 

Apollos. — What are its causes, and what do you mean by according to the 
causes of it. 

Aquila. — One sort of this ignorance proceeds from mere prejudice, and the 
fondness for an opinion, in which we were educated, without any mixture of 
malice, and such was St. Paul's ignorance before his conversion. This is cer- 
tainly not altogether without sin. Some have supposed that a less sin is com- 
mitted by following the dictates of such a conscience, than if we acted contrary 
to it : and my friend — as we have already once suggested, it is dangerous to 
violate the dictates of conscience. 3 However, a man truly honest will not suffer 
himself to be pressed into the service of any system, without due and proper 
investigation ; and if he shall do this, he may commit a sin that will eventuate in 
many afflictive consequences, both to himself and others. 

Apollos. — Is there any other cause of this ignorance ? 

Aquila. — There is. Another kind may arise from malice, and such grievous 
sins as render a man guilty of eternal damnation in the sight of God. Indeed it 
is even possible for a man to be ignorant of his being immersed in such vices, 
through that supine neglect, and the want of due and proper examination into 

1 Limborch. 2 w a yi an( j, 3 Limborch. 

49 



1 



382 THEOLOGICAL, COLLOQUIES. 

the state or true condition of the soul : whereas, had a diligent search been made, 
he might have discovered those sins that lay hid in his bosom. It is evident, that 
it is a sin much more virulent, not to get a conscience thus wicked, better instruct- 
ed than to commit such enormities according to its dictates, than it is to abstain 
from them in opposition to conscience. The crimes originating in malice, are 
generally so very horrid, and so directly opposed not only to the divine law, or 
revealed will of God, but also to the law of nature, that, no man can be so grossly 
ignorant without being guilty of the highest degree of wickedness, is most 
evident to all. 1 

Apollos. — And indeed, it forcibly occurs to me, that from these two sources, the 
greater part of the conduct of ungodly men flows. 

Aquila. — It does chiefly, I believe. 

Apollos. — Well — but the question has been asked, and that gravely, what 
ought we to think of the actions of those men who are given over to a reprobate 
mind. Are these to be esteemed as sins or not? 

Aquila. — With respect to such men, it may be said, that, either on account of 
past offences, by the just judgment of God, they are so far deprived of the right 
use of their reason, that they can make no distinction between virtue and vice : or 
else, that they do know the difference between one and the other, but through 
mental error they esteem that to be vicious which is virtuous, and that to be vir- 
tuous, which is most grossly wicked, and thus actually 'believe a lie.' If we 
understand the question, as it is understood by many, then it must be said of such 
men, that so far as they are given up to a reprobate mind, there is no conscience 
left, and therefore, their actions, though contrary to the divine precepts are not 
thought to be formal or express sins, though they aggravate their condemnation. 
The actions of such men are thought to be like those of savage and wild beasts, 
or of mad men, under the influence of an all-controlling phrenzy. If they have 
still some notion left of the difference between good and evil, then they have still, 
it is thought, a conscience, though a depraved and unenlightened one. 2 

Apollos. — Then the same may be said of them, when in this state, that you 
remarked of those who are labouring under an erroneous conscience, and whose 
error proceeds from their own fault and wickedness. But suppose a man should 
be labouring under a doubtful conscience, what would then be the course to be 
pursued. 

Aquila. — When the conscience doubts in regard to any matter, the action must 
be suspended, because whatever is performed with a doubtful conscience, is a sin, 
and this is evident from what St. Paul says, 'whatsoever is not of faith is sin:' for 
by faith here, St. Paul does not mean in general, confidence and reliance in our 
Lord Jesus Christ, but that firm persuasion of mind, it is thought, by which an 
individual is convinced of christian liberty, and knows that what he is perform- 
ing, is not unlawful nor prohibited by the law of God. 

Apollos. — But will this interpretation of the word faith, appear just and rea- 
sonable on an investigation of the entire context 1 

Aquila. — I think it will. For he who has faith, is here opposed to his weak 
brother, not one, who was destitute of all faith ; but one who was not yet fully 
instructed in regard to all the parts of the christian religion, and consequently 
doubted only some points. 

Apollos. — Then there is an egregious mistake about this text, for some infer 
from it, that all the works of men before they believe in the Lord Jesus, are sins ; 
but the apostle is not here conversing of wicked and ungodly men? 

Aquila. — By no means, but of those only who act under the firm persuasion of 
the lawfulness of what they do, when it is unlawful and they might know it, or 
be enlightened on the subject: this to such is sin. 3 

1 Limborch and Paley. 2 Ibid. 3 Watson and Paley. 



THE NEW COVENANT. 383 

Jipollos. — But why is it so ? 

Jlquila. — The reason is found to be in this, that whoever does any thing 
with a doubting conscience has not that reverence for the Deity that he ought to 
have, especially if it be in his power to suspend the performance of the act to a 
subsequent period. For it is evident that he who doubts whether what he does 
is or is not agreeable to the divine will, puts himself manifestly into the dan- 
ger of doing that which God forbids, which is very far from being the character 
of one that fears God. And indeed, to do any thing while hesitating or doubting 
in our consciences, is the next door to the doing an act directly against them. 1 

Jipollos. — Do if you please be a little more particular, and give me an illustra- 
tion of a doubtful conscience. 

Jlquila. — Well I will do so. You will bear in mind that this doubt, or scruple 
of conscience may be either in respect to one or both sides of the question in 
dispute. 

Jipollos. — Suppose it be with respect to one side of a disputed question ? 

Jlquila. — Then a man may doubt whether it be lawful to omit or to do such 
a thing, or he may question not whether it be lawful to do, but to omit it. In 
both these cases it seems to be the safest course to take that side on which the 
doubt rests or lies. 

Jipollos. — But how if the scruple be with regard to both sides of the thing 
questioned? 

Aquila. — Then the reasons for both are of equal or unequal force, and if of 
unequal weight, then reason itself teaches us to incline to that side, which is sup- 
ported by the strongest arguments. 

Jipollos. — But is there not in that case still some imperfection in the act ? 

Jlquila. — Certainly there is, because it is performed with some scruple of con- 
science; and if by our neglect that scruple be not removed, the action cannot be, 
it is evident, wholly blameless. 2 

Jipollos. — Well now — suppose the reasons on both sides be of the same weight 
and importance, and all too taken out of the Scriptures, how must a man 
act? 

Jlquila. — The path of duty then is very plain if a case of this kind can really 
exist. It must be inquired what is most agreeable to flesh, and what therein most 
agreeable to the Spirit ; and the latter is most assuredly to be made choice of as 
most suitable to the christian religion, for all that is in that religion, or appertains 
unto it, is directly contrary to the lusts of the flesh. 3 

Jipollos. — But, my brother — suppose that neither favours sensuality, and both 
are supported by reasons taken from the Scripture. What must be the nature of 
a man's action ? 

Jlquila. — Again I answer, if such a case can or does occur, then a man will 
not be altogether blameless, unless he shall for the present suspend his action, for 
let him incline to which side he may, without being convinced that he is right, 
he will do wrong. In all such cases, should they ever occur, the judgment must 
be suspended until we can be assured as to what, under the circumstances, is the 
line of duty. 

Jipollos. — But in the meantime, one may lose the opportunity of doing the 
good altogether. How then ? 

Jlquila. — Then there will be no guilt incurred, if in the interim the mind is 
occupied in the close and calm investigation of God's word, and if we with sin- 
cerity inquire, what the true meaning is, and earnestly pray to our good God for 
the assistance of his holy and blessed Spirit, to discover to us his true will, which 
he will never deny to those who ask it in sincerity and truth. Here, I humbly 

i Watson and Palcy. 2 Limborch. s Clarke, Watson, and Benson. 



mmm 



384 THEOLOGICAL COLLOQUIES. 

conceive my friend — is the line of duty. 'If any man lack wisdom let him ask 
of God.' This is a favourite text, and you know I have quoted it more than 
once. 

Jlpollos. — God is the great source of all light, and all true wisdom. 

Jlquila. — You have now before you, my brother Apollos — this entire subject: 
the nature of that covenant which our God has made with man, by our Lord 
Jesus Christ — a view of the precepts of that covenant, which are the external rule 
of our conduct, and in which we learn our duty, whether affirmative or negative, 
whether included in general or particular precepts, whether natural or moral, 
as they are founded in the natural or positive rights of the Deity. We have also 
seen the rules for the proper understanding and explication of the commands 
enjoined of heaven, both through the medium of reason and revelation. This is 
the external rule of our duty, setting forth the terms on which we may participate 
in the benefits of that covenant. We have also considered its internal rule : con- 
science, that internal speaker, which, influenced and directed by the Spirit of God 
and the light of a religious and good education, and acting in subservience to the 
divine law, the truths of the gospel, and the dictates of the Spirit, shall aid us in 
prosecuting the path of duty, and in the performance of the stipulations of that 
covenant of grace, in which we are offered life and eternal salvation. 

Apollos. — You mean that conscience is only a subordinate rule ? 

Jlquila. — I have said so repeatedly, and wish you once for all to remember, that 
the great law of our actions is the word of God. Conscience, the more it is 
enlightened, the more is it tenacious of duty, as set forth in that word. In order 
that this internal monitor may be illuminated to the utmost degree, I have placed 
before you the plan which I conceive best calculated for the attainment of that 
end, with an exposition of the errors to which men are subject, and the means of 
correcting those errors. Indeed, the very means by which all our doubts in 
regard to duty may be removed, have been placed before you. Having then the 
true rules of our conduct before us, we must enter upon an exposition of our 
duty, resolved to ascertain it, as set forth in revelation, and approved of by reason 
and conscience. 1 This is our ground work. Here we are to hold, and from this 
position we cannot, we must not for a moment depart. If we do we are at sea, 
and liable to be overwhelmed and ruined by some dangerous error. 

Jlpollos. — I think, my friend — I will bear this in mind, and in our subsequent 
conversations, on every point, inquire concerning every principle, is it in accor- 
dance with revelation, reason, and an enlightened conscience; a conscience regu- 
lated by the word and spirit of the Almighty God. 

Jlquila. — If we pursue this course we shall do well, and come to a consistent 
understanding of our duty to God, our neighbour and ourselves. At our next 
meeting we shall enter upon the nature and obligation of those duties declared in 
the divine precepts, and consider them, in all our conversations, with respect to 
their morality and vast necessity. I have thus given you an outline of this new 
covenant. We shall hereafter consider its several parts more particularly. 



COLLOaUY II. 

MORAL ACTIONS, BOTH GOOD AND BAD, CONSIDERED — GOOD WORKS — SIN AND ITS VARIOUS 

KINDS. 

Jlquila. — Before we proceed, my friend — to that distinct consideration of the 
covenant itself, and the particular duties which God therein requires of men, it 
may not be improper for us to consider some things in regard to moral actions. 

1 Clarke and Fletcher. 



i 



THE NEW COVENANT. 385 

Jlpollos. — What do you mean by moral actions ? 

Jiquila. — Such actions as are free and voluntary, not forced, constrained, or 
necessary. 1 

Jlpollos. — These then are the actions which are employed about some moral 
good or moral evil. 

Jiquila. — It is so, and it will of consequence plainly appear, that those moral 
actions are either good, bad, or as is thought by some, indifferent, i. e. neither 
wholly good nor wholly evil. 

Jlpollos. — But what are the moral actions that are called good. 

Jiquila. — Simply such as agree to their rule, the divine law, whether natural 
or revealed. This indeed may be considered a definition of good works in general, 
even those which, without any revelation from God, are performed according to 
the law and constitution of our nature, I mean right reason. Here however, you 
must recollect, that we are to consider such good works as are prescribed to us 
in the gospel, under a promised reward and a threatened punishment. 

Jlpollos. — A work, such as is dictated in the gospel, is called an evangelical 
work ; do pray tell me what are the qualities of such works, what constitutes a 
work good, what qualifications are necessary to make a voluntary or moral action 
acceptable to the Deity, and in perfect accordance with the injunctions of the New 
Testament ? 

Jiquila. — You will remember, my brother— that the law of the gospel is the 
only rule of our life and manners. It will of course follow, that in a good work, 
it is especially requisite that it be commanded in the gospel, either expressly and 
particularly, or else that it be included in some other general command, or such 
as may be fairly deduced from those that are expressly set down, and ought, with 
them, to be esteemed as a precept. Moreover, it is necessary that it should be 
something positive, not a bare, cessation from action, for then he who sleeps, or 
is idle because he ceases from acting, might be said to perform a good work, 
besides to denominate an action a good work, there must be not only a pious 
design, but it must be effectual, and upon the first occasion be exerted and 
brought into action. There must also be a tendency in the action to a good end, 
for even a laudable action loses its morality by being performed with an evil 
intent or design, and therefore becomes a sin. 2 This is positively proved by our 
Saviour, who adduces the giving of alms, prayer and fasting, performed for osten- 
tation and vain glory. On the whole it is plain that there must also be that degree 
of knowledge by which a man thoroughly discerns the whole scope of his action, 
and all its circumstances, and is fully persuaded of the probity and rectitude of the 
same, and its conformity with the word and law of God. 3 

Jlpollos. — This then is your view of a moral action, properly called a good 
deed. Now a question arises, and a very important one, in regard to this matter. 
You have set forth what is an evangelical work, by which I understand, a work 
done according to the directions of the gospel of our Lord Jesus Christ. Of these 
works you have given me the qualities, but I want the true nature of good works 
in general. You know that about this there has been great dispute in the religious 
world. Is it essentially necessary, to constitute a work good, that it should pro- 
ceed from faith in our Lord Jesus Christ ? Some have proceeded so far as to say, 
that all the works of the unregenerate, or of those who are destitute of true faith 
in our Lord Jesus Christ, are sins; and though in the sight of men they may 
seem to be acts of obedience, yet in the sight of God they are mere hypocrisy. 
And although they are consonant to right reason, and the revealed will of God, 
yet without faith in Christ they are only so many illustrious sins. 4 Do tell me 
what are your views of all this, my friend. Do you think it correct ? 

1 Wayland and Paley. 2 Ibid. 3 Limborch, Paley, and Wayland. 4 Calvin's Inst. 



386 THEOLOGICAL COLLOQUIES. 

Aquila. — I have already remarked, that a moral good action, to be evangelical, 
must be performed in a particular manner, that is, according to the gospel, which 
is the only perfect rule of our life and manners. But I am not prepared to say, 
that every action of man, however performed, and with whatever intent, previous 
to evangelical faith, by which the soul is justified and pardon is obtained, is a sin : 
for if so, it would then follow, that the sinner who seeks and prays for mercy is, 
all the time while doing this, committing a sin. This I cannot believe. I will 
therefore offer some reasons why I cannot subscribe to the opinions you have just 
named in regard to this matter. 

Apollos. — Do if you please, my friend. You seem to distinguish between a 
good work and an evangelical work. 

Aquila. — It does appear to me that the Scripture teaches us plainly, and does 
hold forth the idea clearly, that every action performed by man before conversion 
is not a sin. In the first place we have the pious, I think I may call it pious, 
example of that excellent man Cornelius. Now before he did believe in our Lord 
Jesus Christ, indeed before he had even heard of him, it is said that he was 'a 
devout man, one that feared God with all his house, who gave much alms to the 
people, and prayed to God alway. 1 Nay that 'his prayers and his alms went up 
for a memorial before God.' 

Apollos. — Did you say that he never heard of Christ ? 

Aquila. — We have no evidence that he ever did. One thing is certain, he had 
not believed in him. Indeed he was, it is possible, no more than a bare proselyte 
of the gate, as appears, I think, from the whole story. In answer to the prayers 
of Cornelius, the Lord sent Peter, after miraculously convincing him that he 
ought not to consider man, the favourite creature of God, common or unclean, to 
point him to the Lord Jesus, by faith in whom he might enjoy the comforts of 
God's love and the witness of pardon. That his actions were acceptable to God, 
at least were not sins, and as moral actions were good, being done with pure and 
good intent, though not evangelical, is evident from the remark of Peter, who 
speaking of Cornelius and such as he was; not as some suggest of them that 
believed, says, 'Of a truth I perceive that God is no respecter of persons, but in 
every nation he that feareth him and worketh righteousness is accepted with him. 1 
Besides, there are other places in the Scriptures that authorize the opinion, I think, 
and that too plainly, that every action, performed before the exercise of the faith 
that justifies the soul, is not a sin. Some of these we have already quoted and 
explained, in our conversations. Such are the texts which tell us that those who 
performed 'the truth 1 'were willing to do the divine commands, 1 and obey Christ, 
who 'was sent of the Father, 1 'were of God 1 and 'disposed for eternal life.' Indeed 
St. Paul tells us, 'that when the Gentiles who have not the law do by nature the 
things contained in the law, they having not the law, are a law unto themselves ; 
who show the work of the law written in their hearts, their conscience also bear- 
ing witness, and their thoughts in the mean while accusing or excusing one ano- 
ther. The publican, previous to hi9 obtaining pardon, prayed 'God be merciful 
to me a sinner, 1 was this a sin ? Zacheus began by promising restitution, and 
doubtless performed that promise. Was this a sin, my friend'? 

Apollos. — I did not think of these things indeed, dor did I think of the difference 
of a work done, according to the best of our light and knowledge, and a work 
called an evangelical one, because done in evidence of faith in our Lord Jesus, 
and when we have an experimental knowledge of him. But it is said, my friend — 
that this opinion of yours is contrary to reason. 

Aquila. — This is not so. So far from this being the case, reason is also on 
the side of revelation in thi9 matter. It is evident, that in order that any action 
shall be good, it is enough if it be agreeable to the divine law, whether natural or 



THE NEW COVENANT. 387 

revealed, since both are a rule of life and manners, the former when there is no 
knowledge of the latter, provided the action be performed with a good intention, 
and an earnest desire to know and do the will of the Deity, and his will alone. 
Under this view then, the nature of a good work does not precisely require that 
faith in Christ should be included in it. This could not be the case where men 
have never heard of Christ : and even where they have heard of him, many are 
earnestly and sincerely seekiDg him, according to his word, and often are long in 
quest of mercy before they obtain it. 

Apollos. — A direct intention of honouring and glorifying the Deity may then 
exist before a man has an evangelical faith? 

Aquila. — I think it may, and not only so, there may not only be the intention, 
but as in the case of Cornelius, there may be the actual performance of good 
works, pleasing and acceptable to God, before there is the faith that justifies, and 
although they merit nothing, as often said, and indeed no work of man merits 
any thing, yet they have a tendency to prepare the heart for a more intimate 
acquaintance with the gospel plan of salvation, until enabled to exercise faith in 
the Lord Jesus, who adopts us into his family 'by grace through faith.' 1 

Apollos. — Then a man should ever be willing, and strive to be a servant of God, 
until that he shall make him a son 1 or adopt him into his holy and blessed family 
as an heir of endless life 1 

Aquila. — Most certainly. Provided a general and sincere design of serving the 
Deity, shall be in the action and accompanying it : and provided also, that the 
nature of the action be in accordance with reason, and have a tendency to honour 
God, and it is performed, without any design to contradict the will of God, or 
out of vain glory, and above all is done to the best of our knowledge and ability, 
and according to the best light or rule we have of morality and piety. 2 

Apollos. — Indeed I should suppose that whatever is suitable, or in accordance 
with this rule is a virtue by whomsoever it may be performed. 

Aquila. — If the case of Cornelius be properly applied by us, such an act is in 
my estimation, because done with the design to the best of our knowledge to 
please God, a pious action. 

Apollos. — I suppose of this nature were the deeds of many heathens, who 
surely acted correctly according to their best light. You know my friend — there 
were some who taught, that virtue was to be embraced, purely from the love of 
it, and for its own sake, was never to be forsaken nor abandoned, no not at the 
stake. Indeed, I dare not say that many heathens never performed a good work ; 
though I know, they were profoundly ignorant of God's true method of salva- 
tion. However, my friend — you know that there are objections to this theory. 

Aquila. — I know this well, but I also know that they are groundless, if the 
Bible be true. 

Apollos. — Against all your arguments it is said that the unregenerate have not 
the holy Spirit in them, without which no good work can be performed. 

Aquila. — This I deny. Now I put such men upon the proof that any man is 
without the spirit of God ; I know that no man, without the influence of grace, 
and God's Spirit can perform a good action, but I also know, and have proved, 
that this grace is common, and a measure thereof is granted to every man, and a 
manifestation of God's Spirit, is given to every man, and who dare say my bro- 
ther Apollos — when, or how that Spirit takes its flight. Who can point to the 
individual that is not under some operation of grace, and influence of the divine 
Spirit. We are too apt to think that men are without divine influence, and limit 
lhat influence to ourselves, our friends, and associates in opinion. I know 
that without the Holy Ghost, no saving work can be wrought, but by the assis- 

1 Wesley and Fletcher. 2 Palcy. 



388 THEOLOGICAL COLLOQUIES. 

tance of the common grace granted to all, a work good, because reasonable and in 
accordance with God's word may be performed. 

Jlpollos. — What my brother — by an unconverted man? 

Aquila. — Yes — by an unconverted man. Have you forgot what I once said, 
that the sinner, in seeking mercy is doing the will of God as much so in his place, 
as is the believer, who is pressing on, or any other servant of God in earth or 
heaven, who is doing the will of God ? 

Jlpollos. — But does the Scripture admit this? 

Jlquila. — Certainly it does. How, otherwise could a man become a converted 
man ? 'Let the wicked forsake his way, and the unrighteous man his thoughts, let 
him return unto the Lord and he will have mercy on him, and to our God, and 
he will abundantly pardon.' I hope no one will say that the wicked and the 
unrighteous man here spoken of are believers in the Lord Jesus Christ. It is 
God's will that the sinner should every where repent and pray for pardon, and 
when he begins to pray he is in the performance of a good deed, he is doing the 
will of God. Let him persevere, and God will certainly bless him. 1 

Jlpollos. — But brother — it is objected to this that 'without faith it is impossible 
to please God. 

Jlquila. — Let me quote all the verse ; will you my brother ? 'But without faith 
it is impossible to please him,' i. e. God, 'for he that cometh to God, must believe 
that he is, and that he is a re warder of them that diligently seek him.l Now let 
me ask you, does the apostle here speak of faith in our Lord Jesus Christ ? I 
think he does not ; but of that faith whereby a man does admit and rely upon the 
fact that God actually exists, and that he is a rewarder of them that diligently 
seek him. Now it is manifest, that a man may have this faith, though he had 
never heard of the Lord Jesus Christ. Several examples of which have been 
adduced. By the Spirit of God, for all is by grace, the works of God are sancti- 
fied, and all the providential surrounding circumstances of life, to lead men to see 
and feel that there is a God ; and in whose existence they must believe, if they 
would approach and find mercy. I know that this is called by men the light of 
nature, but we must bear in mind that our nature is averse to godliness. 

Jlpollos. — Well — I forgot again to read the whole text and the context, this is 
all important. 

jlquila. — The case is a plain one, no man need come and ask favours at the 
hand of God, unless he does believe in him, and no sinner need look for mercy at 
the hands of the Lord Jesus, unless he shall have faith in him. This last is 
widely different from the man who never heard of Jesus, but who clearly con- 
vinced that there is a God, seeks mercy at his hands, believing in his existence, 
and in his ability to enlighten and save. There is also my brother, a wide diffe- 
rence between a work being pleasing to God, and a man pleasing him, by that 
work. For it is impossible, I think, but that some one good work of a man may 
be acceptable to God, while on account of other sins, the man himself may not 
be acceptable. 2 Of this we have a very striking example in the repentance of 
Ahab. Thus, 'seest thou how Ahab humbleth himself before me?' saith the 
Lord, 'because he humbleth himself before me, I will not bring the evil in his 
days ; but in his son's days will I bring the evil upon his house.' 

Apollos. — There is then no merit in the work to recommend us to God, but at 
the same time, if done with a proper motive, it is most certainly no sin, you 
think? 

Aquila. — I do think so. As therefore, the action maybe acceptable, and the 
sinner may not be accepted, because of the disagreement between his general 

1 Mr. Wesley, who has a sermon setting forth the difference between a servant and an 
adopted son of God, that is perhaps the best thing ever written on this subject. 

2 Limborch. 



THE NEW COVENANT. 389 

conduct and God's will, yet as the action itself is in accordance with that will, it 
is accepted. More therefore, is necessary for the salvation of the sinner, and to 
the best of his light and ability in approaching God for mercy, he must believe 
and rely upon him. 1 To all this I may add my friend — that St. Paul is here 
speaking especially of the manner in which that pious man Enoch, is said to 
have pleased him, and properly it is the commendation of his faith, who in that 
dark day believed on God, and walked with him for hundreds of years, and was 
then translated from earth to heaven. 2 

Apollos. — I suppose that the opposite then of all this, is what you call sin. 

Aquila. — Sin is an action that is averse to the nature and precepts of the law 
prescribed by the Deity, for the government of man's conduct. A sin is therefore 
a moral evil action, and of course, moral evil actions are such as do not accord 
with their rule, viz : the divine law, whether natural or revealed, and these 
actions are called sins. 

Apollos. — Sin is then as the Scriptures say, *a transgression of the law.' What 
are the peculiar qualities of sin. What is the true nature of a moral evil action. 

Aquila. — Of course you know, as I remarked before, it must be voluntary. 
But while it has this in common with good actions called also moral, there are 
several things that are involved in the true nature of a transgression, in order to 
make it such, or rather to constitute a sin. There must be something positive, and 
not a mere privation, this chiefly takes place in sins of commission. The 
settled purpose of doing that which is evil, as such, and which is forbid of God, 
is not absolutely necessary. It is enough that what is done, be of itself evil : nor 
is it necessary always that the action tend to a bad end. 3 

Apollos. — But a bad end certainly aggravates the sin. 

Aquila. — It does so most assuredly, but if the action do not accord with its 
rule, it is evil though it may be done for a good end. So true is it that we ought 
not and cannot do evil, that good may come, for the very best end will not sanc- 
tify the means. 

Apollos. — Do tell me how are the several kinds of sins classed. 

Aquila. — By the consideration of those several kinds into which it is generally 
divided, we may have a better idea perhaps of the true nature of a moral evil 
action. And we ought therefore to consider it with regard to its object, subject, 
cause, manner and effects, with all the other attendant circumstances. 

Apollos. — Well, take up the first named of these and consider sin as divided 
first with regard to its object. 

Aquila. — Well — sin is divided with regard to its object, or the law which is 
transgressed. You remember that the precepts of the law are some of them 
affirmative, prescribing a duty, and obliging men to the performance of the same 
whenever an occasion offers. Others are negative, forbidding some acts as unlaw- 
ful, and which are always obligatory ; hence arises a distinction, or as we have 
said a division of sins. 4 And we have that variety of classes which we named 
above. There are sins of omission, if any action commanded by the law is 
not performed when there is an opportunity of doing it. Again, there are sins 
of commission, when what is forbid by the law, as perjury, adultery, murder, &c. 
is committed. The former properly speaking, is the refusal to do a duty, 
though it is commonly attended with some action, that directly or indirectly tends 
to the omission. Whereas, the sin of commission is always done by a positive 
act, either inward in the intention of the heart, or external of what kind soever 
it be. 5 

Apollos. — What is the division of sins on account of their subject. 

i Wesley. 3 Limborch and Watson. G Watson and Limborch. 

2 Limborch. 4 Clarke and Benson. 

50 



390 THEOLOGICAL COLLOQUIES. 

Aquila. — These are distinguished into those of the Spirit, which are chiefly 
committed in the mind and heart of man, to the completion of which the mem- 
bers of the body concur : and also those of the flesh, which are performed by the 
bodily members, such as murder, theft, and especially those whose object is some 
carnal pleasure, gratifying the sense of touching or tasting, such as drunkenness, 
uncleanness and the like. Now this division is in perfect accordance my friend — 
with that common one in which sins are said to be either sins of the heart, such 
as evil thoughts, and the lusting after what is forbidden, or of the lips as blasphemy, 
evil speaking, lying, slander, flattery and the like. Or they are sins of deed, i. e. 
the violation of the rule designed for man's government by some external act. 1 

Apollos. — Is then all concupiscence or desire, which inclines to that which is 
unlawful in itself a sin ? 

Aquila. — It is certainly a sin to perform any unlawful act, by which I mean, 
an act that the word of God forbids. But it must be recollected by us, that con- 
cupiscence is three-fold, if by it is meant desire. For instance, there are some 
first motions of our hearts, which are called natural propensities toward that 
which is agreeable to our nature, which are certainly nothing else than a general 
complacency in a thing which is grateful to us, and consequently, seems worthy 
of our love ; or aversion to that which is ungrateful and displeasing to us ; pro- 
vided however, that these proceed no farther. Again, there is a delectation or 
delight when the mind thinks long, and with pleasure upon an unlawful and 
vicious object. There is also sometimes a deliberate purpose or design upon 
every opportunity that offers, of doing what is grateful to the flesh. Now of 
these two none can question for a moment the sinfulness ; for sin consists 
rather in the acts of the mind, than in the external execution thereof: it is the 
mind that properly is the criminal, whilst the bodily members, are as so many 
instruments to execute what the soul resolves upon. 2 

Apollos — If then a man delights in vain and unlawful thoughts, he is guilty of 
sin, though he may not as yet come to the fixed resolution of practising that, upon 
which he meditates. 

Aquila. — It is even thus, for such an indulgence is unlawful, and contrary to 
that purity which is commanded of God, it is a delight that defiles the heart of 
man, and pinions him down to sensual and carnal pleasure. But the natural 
motions of the heart raised in us by the representation of the varied surrounding 
objects of life, by which are excited the first motions, inclinations, and aversion 
or affection to a proposed object ; that is grateful or otherwise ; without any fixed 
resolution, or the taking any delight in them ; I do not conceive to be sinful. Tc 
admit the reverse it appears to me, would lead to the admission, that a rational 
creature can cease to think. 3 

Apollos. — What do you mean by this my friend 1 

Aquila. — You must need know that these are not in the power of men, but 
often present themselves to our thoughts, whether we will or no. Indeed some- 
times the more we resist them the more they come upon us. And again, so far 
from their being to be attributed to us, or our fault, they form an occasion for 
exercising our virtue, which consists in omitting what is grateful, and the doing 
what is mortifying to flesh and blood, from the love and reverence of the divine 
law, and it would seem that without these first motions, if I may call them so, 
we do not perceive directly what is grateful or displeasing to theflesh, and carnal 
appetities and desires of men. 4 

Apollos. — Are not these motions of our nature the result of the fall 1 

Aquila.— All irregularities in our present constitution and condition are the result, 
either directly or indirectly of the fall :' but it would seem, I think, that our first 

1 Limborch. 2 Ibid. 3 Liraborch and Wesley. 4 Lamborch. 



THE NEW COVENANT. 391 

parents, even before the fall had them, and it would follow that if they are sinful, 
then there was a sin before the first sin, which is absurd. Indeed it has been 
thought by some, that in the Saviour himself, there existed a natural aversion to 
death, disgrace and pain, which led him before his passion, to pray to the Father, 
that, if it were possible, the cup of affliction might pass from him. In these, I 
mean the desire of our first parents to be wise, and the manifest aversion of the 
Saviour to some things. I think, that there are certain motions of thought and 
feeling, that are interwoven with our nature, by the wise being who formed it, 
and that the same kept in their proper bounds are not sinful. 1 

Apollos. — It is plain that the Saviour was not polluted by sin, for in the very 
case you name, he restrained the motions to murmur and repine, and submitted 
himself entirely to his Father's will, adding 'not as I will, but as thou wilt.' 

Jlquila. — You must recollect that to wicked thoughts must be referred, not 
only all absolute desires for an unlawful thing, but even those that are without a 
specific prohibition in the divine commands, provided the thing itself be evidently 
and intrinsically evil. For instance, suppose a man should be so exercised, that 
he would commit a crime, say adultery, if it were not that God does forbid it ; is 
it not evident that such a desire not only shows the propensity to sin, but also, 
cannot be entertained by a man, without some sort of delight and pleasure, and 
is consequently criminal. 

Apollos. — Well — I have heard of sins of ignorance. What is implied in these? 

Jlquila. — You must know that sins with respect to their cause, are divided into 
sins of ignorance, infirmity and sins of malice. To answer your question then, 
sins of ignorance, are those of which ignorance is the sole cause, and which 
would not be committed by a man, were it not that he is ignorant of his duty. 
Of this nature, as I have showed you, was St. Paul's sin in persecuting the 
church of Christ, and in some measure, that of the Jews in crucifying our 
Saviour. I have also shown you already, that these are culpable, as far as that 
ignorance is attributable to our own neglect of those means, by which we might 
be enlightened, concerning our true condition, and the great obligations under 
which we rest to the living God. 

Apollos. — What are sins of infirmity ? 

Jlquila. — These have been defined to be such as proceed from the sudden 
emotion of the sensitive appetite, which by its violence hurries the will to a con- 
sent, before reason has made any deliberation on the matter. Of this nature are 
sudden fear, anger, joy, grief, &c. All such are called, when unduly allowed or 
encouraged, sins, if the term be here properly applied, of infirmity, because we 
are inclined to the act, not so much by the will, as by the frailty of our nature, 
which is borne down by the violence of passion. 

Apollos. — The magnitude then of our guilt, is proportionate to the encourage- 
ment or license that we give to passion. 

Aquila. — The unrestrained influence and government of passion, is most cer- 
tainly a sin, and one whose consequences may become very extensive. 2 

Apollos. — What sins then are denominated those of malice? 

Aquila. — Those that are committed with a fixed purpose and design : with 
mature deliberation of mind, and there must be preceding it, the full liberty of 
acting, and a deliberate choice of that course which we pursue. A man is not 
only at full liberty, when he has shut his ears to all dictates of reason to the contra- 
ry, that being the case but of a few ; but also when the will itself allured with the 
temptations of sin, freely consents to the performance of the deed, though reason 
has exerted itself long before the act, or in the very act makes some faint strug- 
gling^ to the contrary. Then it is that the spirit is made subject to the flesh, and 

J Limborch. 2 Wesley. 



392 THEOLOGICAL COLLOQUIES. 

the will laying aside and despising the light of reason, voluntarily consents to the 
sin. 1 

Jlpollos. — But pray tell me, when does the will directly and fully do this? 

JLquila. — When there is a perfect perception of the understanding, which 
precedes the consent, as when he who sins is not hurried away by a sudden and 
violent passion, nor wants time to take a full deliberation ; or when he not only 
reflects upon the sensible object which delights or pleases, but also on the moral 
turpitude of the sin. And again, when the approbation of the will, follows this 
consideration of the understanding: and this either positively and directly, by 
consenting to a vicious action; or negatively instead of rejecting the sin at once, 
it is entertained if not with a delectation or pleasure, it is suffered by its conti- 
nuance to tempt the will to an assent. 2 

Jlpollos. — You named something about the manner in which sin was com- 
mitted. 

Jlquila. — This is a very important thing to be considered, for indeed, the turpi- 
tude of a transgression is to be determined, in a good degree by the manner in 
which it is performed. Thus sins with respect to the manner of their commission 
is either against conscience, when the dictates thereof in prescribing what ought 
not and what ought to be done, are not minded at all, but rather are disregarded 
wholly, either before or in the very act of sinning, or it is not against conscience, 
which proceeds not from an invincible, but what is supposed to be an affected 
ignorance of the law; for though herein the conscience does not condemn it acts, 
yet is the action a sin, because it is contrary to the divine law ; the supreme rule 
of our practice and even of conscience itself. 3 

Jlpollos. — How many circumstances are to be taken into the account, in the 
consideration of a moral action. 

Jlquila. — A great many in actions both bad and good, but especially in moral 
evil actions. Thus sin is also said to be sometimes a reigning sin, which by an 
inveterate habit, has got the dominion over man, keeps him as a slave, and upon 
every occasion, presses him to the commission of iniquity. By long custom it is 
often the case that sin has attracted so much seeming sweetness, that a man 
becomes an unequal match for it, submits to it as his lord and master, and cannot 
shake off this galling yoke. But again, at other times it is not a reigning sin, but 
is committed through inadvertency, or a sudden and violent passion, in which a 
man does not indulge himself, but forthwith tries to resist and part with it as a 
poison, and does seriously strive to repent of the same. 4 

Jlpollos.- — The individual sinning under such circumstances, is certainly not as 
guilty as the old habitual offender. 

Jlquila. — By no means. You must also remember, that sins are said to be 
either natural or accidental. By natural is meant, that which in its own nature is 
a sin. When the whole essence of them is evil, or in which there is not only 
one simple circumstance of action, but the whole act is forbidden, as murder, 
theft, blasphemy. Again, it is accidental only, by which it is apparent that the 
action is itself good, but is corrupted by some vicious circumstance which is also 
forbid. Such for instance as praying or fasting, and alms giving, to be seen of 
men. 

Jlpollos. — What diversity is manifest even in an action which is offensive to 
God. You named sin as necessary to be considered in connection with its effects. 
What is meant by this ? 

Jlquila. — On account of the effects of sin, some transgressions are said to be 
unto death, some are not unto death. From this arises that notable distinction, 
between what are called mortal, and venial sins. 

> Limborch. 2 Ibid. 3 Ibid. 4 Ibid. 



THE NEW COVENANT. 393 

Apollos. — Do if you please take up and consider both those distinctions,, and 
let me see how far they agree and disagree with one another. 

Aquila. — Well let us take up the division of sins into mortal and venial, of the 
meaning of which there has been so much dispute in Christendom. This divi- 
sion of them is contended for, especially by Romanists. 

Jlpollos. — Do give me their views of mortal and venial sins. 

Aquila. — In the first place, then the Romanists call those venial sins, which in 
their own nature merit pardon, and do not deserve eternal death. These they 
distinguish also from venial sins by event, whose pardon is obtained by a conse- 
quent repentance ; and from venial sins proceeding from the cause, which are in 
some measure worthy of pardon, as being committed through infirmity or igno 
ranee. 

Jlpollos. — But this is certainly a very erroneous opinion, is it not ? 

Aquila. — It surely is : for although we own that there is a great inequality in 
sins, yet there is none so small but that the Deity, if he deal with us according to 
the rules of strict and impartial justice, might punish it with eternal death, or an 
exclusion from that beatific vision prepared for his children, for the very least 
sin, is a deviation from that obedience which we owe to God. 1 

Jlpollos. — Do they quote any Scripture for their notions in respect to this 
matter. 

Aquila. — They do. The most specious plea for their opinion is taken from the 
remark of our Lord concerning anger. 'Ye have heard that it was said by them 
of old time, thou shalt not kill, and whosoever shall kill shall be in danger of 
judgment, but I say to you whosoever is angry with his brother without a cause, 
shall be in danger of the judgment, and whosoever shall say to his brother Raca, 
shall be in danger of the council, but whosoever shall say thou fool, shall be in 
danger of hell fire.' Now the Romanists say that our Lord here takes notice of 
three kinds of anger, first that of a man who is angry with his brother without a 
cause, next of him who says to his brother Raca, and lastly of him who says to 
his brother, thou fool. This last degree of sin, they say, is alone considered and 
pronounced worthy of eternal death, the first being only said to be worthy of 
judgment, and the other of the council. 

Apollos. — And do you believe this to be correct ? 

Aquila. — I do not, and for several reasons. The first is, that our Saviour, by 
these remarks, did not design to show the different degrees of punishment due- to 
each of these sins, because all these belonged to the two former assemblies, 
wherein the difference of punishment was not considered at all, but only a cogni- 
zance taken of different crimes. Again, he that says to his brother thou fool, is 
pronounced guilty of hell fire. Now according to the explication of these words 
given by Romanists, the two former are not guilty of it, which is absurd, because 
in this case the punishment of a murderer, who is said to be only in danger of 
judgment, would be less than that of him who says to his brother, thou fool. 2 

Apollos. — What then was the object of the Saviour in his remarks concerning 
these three characters ? 

Aquila. — Simply this. He would set forth the certainty of the punishment of 
all and each one of them, as guilty of sin, which punishment could by no means 
be avoided : just as one condemned by the supreme tribunal has no appeal to 
make from thence to a higher court. 3 

Apollos. — But others make a distinction you know in the sense of this passage. 
They say that all sins of the elect are venial, since God pardons them all without 
exception of his mere grace. And they also say, that all the sins of the reprobate 

» Wesley. 2 Limborch. 3 Ibid. 



394 THEOLOGICAL COLLOQUIES. 

are mortal, since they commit none but what God in his severity will enact a 
punishment for. 

Aquila. — But this is an opinion which is shrouded with many absurdities. For 
admit it, and you will have to admit that sins would not be distinguished by their 
own demerits, but by the persons who committed them ; and the same sin com- 
mitted by one that was elect would be venial, while committed by one that was 
reprobate would be mortal. Thus God would not pass sentence upon persons 
according to their sins, but upon sins according to the persons that commit them, 
which is highly repugnant to all the notions we have of justice. 1 Moreover, my 
friend — it is expressly said, that a man may see his brother sin a sin unto death, 
which is certainly a mortal sin : though perhaps he knew not that it was a sin 
unto death, and therefore it might be possible for him to fall into it. 'If any man 
see his brother sin a sin which is not unto death, he shall ask and he shall give 
him life, for them that sin not unto death. There is a sin unto death, I do not 
say that he shall pray for it.' Besides it is a very dangerous assertion to make 
that the elect cannot commit a mortal sin as it is called, as this is evidently an 
outlet to all manner of sins and enormities, which may, without fear of punish- 
ment, be committed by the elect, who ought most of all to abstain from trans- 
gression. 2 

Apollos. — Do give me, my friend — the true explication of what are called in 
theological language mortal and venial sins, and the proper distinction between 
them, if there be any at all. 

Aquila. — I take this distinction, my brother — in quite a different way from either 
Romanists or Calvinists, and in a sense which T believe to be more in accordance 
with the Sacred Writings. That is called by divines a mortal sin which God will 
punish with everlasting death and damnation, unless it be sincerely repented of: 
for we know of no sin except that against the Holy Ghost, which may be noticed 
presently, but for which remission, ample and free, may be obtained, and a full 
pardon enjoyed, upon a true repentance and an evangelical faith in our Lord Jesus 
Christ. 3 In this sense then, those are mortal sins of which our Saviour declares 
by an apostle, 'That they that do such things shall not inherit the kingdom of 
God;' and of which he says, 'If ye live after the flesh, ye shall die.' You may 
see then what I would understand by venial sins, if it be right to use such an 
expression ; namely, those which, according to the terms of the new covenant, 
shall not be expressly punished with eternal death j but the remission of which 
God will grant, though a man has not fully discharged himself from some of 
them, or particularly repented of them, provided it be not his own wilfulness and 
fault that form the hindrance thereof. 4 

Apollos. — In what sense then does St. John say, that 'there is a sin unto death, 
and a sin not unto death,' as quoted by you just now ? 

Aquila. — In another and an entirely different sense. This is not said, as is 
evident, with respect to the demerit of sin or the divine constitution, but with 
respect to its event. By a sin unto death, therefore, we are to understand that 
which will be certainly punished with everlasting death, by the peremptory sen- 
tence of God, or which he has decreed never to pardon, but to punish with eternal 
damnation, and which is always attended with final impenitence. By a sin not 
unto death, is meant of course that which God has not as yet peremptorily 
decreed to punish with eternal death, but the remission of which a man may 
obtain upon a heartfelt and genuine repentance. 6 

Apollos. — But without such a repentance it becomes at last a sin unto death, 
does it not ? 

Aquila. — Certainly it does, as does every sin that man perseveres in. 

1 Limborch. 2 Fletcher. 3 Wesley. 4 Limborch, 5 Ibid. 



THE NEW COVENANT. 395 

Apollos. — But it is said that there is a sin against the Holy Ghost. What is the 
sin against the Holy Ghost ? 

Jlquila. — This may be considered as another division of sins. For they are said 
to be either against the Holy Ghost or not against him j which notable distinction 
is taken from the remarks of our Saviour himself. 'All manner of sins and blas- 
phemy shall be forgiven unto men, but the blasphemy against the Holy Ghost 
shall not be forgiven unto men:' and 'whosoever speaketh a word against the 
Son of Man it shall be forgiven him, but whosoever speaketh against the Holy 
Ghost it shall not be forgiven him, neither in this world nor in that which is to 
come.' For a clear apprehension of the nature of the sin against the Holy Ghost, 
spoken of by the Saviour, we must bear in mind the name, my friend — by which 
this sin is called. 1 

Apollos. — What is this — I do not understand you ? 

Jlquila. — It is especially named blasphemy against the Holy Ghost. It will 
therefore follow, my brother A polios — that every sin which is committed against 
the Holy Ghost, as all sins evidently are, are not the sin against the Holy Ghost 
here named, but one certain sort or kind of sin, which is expressly called blas- 
phemy. 2 This is also evident from the occasion on which the Saviour uttered it. 
He had just cast a devil out of a man, at which the multitude 'marvelled and 
glorified God, saying is not this the son of David V The Pharisees, moved with 
envy, calumniated this miracle, saying he 'doth not cast out devils but by 
Beelzebub the prince of devils. 1 The Redeemer having showed by several argu- 
ments the absurdity of this calumny, goes on to tell us how great a sin that was, 
and how directly it reflected upon the Holy Ghost, and that remission of it could 
not be obtained either in this world or in that which was to come. From this 
circumstance then, it would appear that this blasphemy against the Holy Ghost, 
signifies that particular sin by which the miraculous works wrought by the 
Saviour, through the power of the Holy Ghost, are attributed to the devil : while 
at the very same time those who thus blasphemed were either persuaded that 
such mighty works could not be done by any other power but what was divine, 
or at least could not, by any experiment or probable argument, prove to the con- 
trary. 3 

Apollos. — And this then is what is called blasphemy against the Holy Ghost. 

Aquila. — I think so ; and the reason is most manifest, for he is thereby, in an 
especial manner, insulted, and is virtually denominated an infernal spirit, in 
opposition to the blasphemy against the Son of Man, whereby the person of the 
Son is properly injured when he is rejected, considered as a mere man, of a mean 
and abject condition, without any kingly splendour, as one that falsely boasts 
himself to be the Messiah : or as when he is blasphemed by being called a glutton 
and a wine-bibber. But even this blasphemy must be considered distinct from 
that whereby his heavenly doctrine, confirmed by miracles, or himself now exalted 
in heaven, and apprehended by faith is insulted. 

Jlpollos. — In such a case then he would be blasphemed not as the Son of Man, 
but as the Lord who poured down the Holy Ghost upon the apostles. 

Aquila. — It would seem so ; which blasphemy, if it be not the same with that 
mentioned by the Saviour, yet at least appears to be near akin to it. 

Jlpollos. — Well now — under what circumstances can a man now commit this 
sin? 

Aquila. — It does appear to me my friend — evidently from all the consideration- 
given to this subject, that this sin can hardly be committed at this time, a time in 
which we do not see those miracles with our eyes, and consequently though a 
man might blaspheme against Christ and his doctrine, yet this blasphemy would 

1 Wesley and Clarke. 2 Clarke and Limborch. 3 Ibid. 



396 THEOLOGICAL COLLOQUIES. 

not be of the same nature with that of the Pharisees, who were sensible witnesses 
of those miracles, and yet attributed them to the power of the devil. 1 

Apollos. — But why is it said 'not to be forgiven in this world nor in the world 
to come V 

Aquila. — From what has been already named, it will be obvious to all who 
will look into this matter, why this declaration is made concerning the blasphemy 
against the Holy Ghost. In it there evidently is the highest degree of malice and 
wickedness which display themselves. Not that God cannot pardon this sin, but 
because the remission of it cannot be obtained, according to the terms of the new 
covenant. Add to this my friend — that repentance itself, the means preparatory to 
the remission of sins by faith, is rendered impossible to those who thus blaspheme, 
by the ordinary grace of God, if I may so speak, contained in the covenant: for 
he who ascribes to the devil the miraculous works of the Holy Ghost, wrought 
to prove the divinity of Christ's doctrine, has made the grace of God, whereby he 
should be converted of none effect to himself. 2 

Jlpollos. — Then it is manifest from what has been said that all sins are not 
equal. 

Aquila. — They certainly are not Apollos — for from what we have seen of the 
various kinds of sins, there is a great inequality between them, and it is also 
evident, both in regard to the destructive nature and immense consequences of 
sin, that one is more or less grievous than another. 3 

Apollos. — Are there any parts of the Scripture which teach, that there is such 
a difference as you say exists in sins ? 

Jlquila. — There certainly, I think, are texts which do teach this difference. 
Thus we hear our Lord saying, 'and why beholdest thou the mote, that is in thy 
brother's eye, but considerest not the beam that is in thine own eye.' As there 
is a wide difference between a beam and a mote, so is there a very wide difference 
between sins, considered with respect to all their appendages. So the Lord Jesus 
said in relation to Judas betraying him, 'therefore, he that delivered me unto thee 
hath the greater sin.' Surely by this expression we learn that all sins are not of 
the same magnitude, and although it is admitted that all, when viewed with 
respect to their immense consequences, are of terrible magnitude, still some are 
'greater' than others. 'And that servant which knew his Lord's will and pre- 
pared not himself, neither did according to his will, shall be beaten with many 
stripes. But he that knew not and did commit things worthy of stripes shall be 
beaten with few stripes.' Who does not see the inequality of sin here mani- 
fested, in respect to its consequences. 

Apollos. — I assure you this is evidence almost positive. 

Aquila. — The entire parable of the talents might also be quoted ; the conclu- 
sion of which is also in evidence to the same point : indeed, if we consider all 
the various circumstances of sin, on account of its cause, its object, and above 
all the act itself, this will manifestly appear. 

Apollos. — Why on account of its cause is there an inequality. 

Aquila. — With respect to the cause a sin committed through ignorance, inad- 
vertency, or sudden passion, is surely less heinous, than that which is committed 
in contempt of God, with a wicked heart, and what is called prepense malice. 
Again, with respect to the object. It is more grievous to sin against God than 
man ; against a relation than a stranger: against a magistrate than a private per- 
son. And with respect to the act itself, there are several degrees in the same 
kind of sin, one of which is more notorious than another. Thus, adultery is a 
greater sin than fornication, and incest than adultery. Homicide is a greater sin 
than causeless anger, parricide than simple murder, and so of the rest. 4 

1 Clarke and Limborch. 2 Clarke and Watson. 3 ibid. 4 Limboreh. 



THE NEW COVENANT. 397 

Jlpolios. — It is therefore a very foolish argument to say, that because all sins 
are a deviation from the rule of right, that therefore., all are equal. 

Aquila. — It is so, for as has been shown, the deviation out of mere ignorance 
is not to be compared with a designed and a malicious deviation : nor is he who 
departs a little from the rule, upon the same level with him who runs, if I may 
so speak, far away from it. 

Jlpolios. — Do not both swerve from the rule ? 

Jlquila. — Indeed they do, and therefore, both are sinners and guilty before God; 
but because one has departed farther from it than the other, therefore the sin of 
one is greater and more heinous than that of the other. 1 

Jlpolios. — But then you would not allow a man in any sin, because some are 
more heinous than others. 

JLquila. — O no! — I do not say this in order to encourage any man in sin : far 
from it, for he who commits sin, however small it may be, is evidently not only 
culpable, but also guilty. Although some sins, may in the judgment of the 
Deity, be esteemed less than others, yet ought they not to be reckoned small by 
us, for all that God forbids, we are to shun, as offensive to him, and an attack 
upon his authority. That reverence which we owe to the divine prohibition, 
ought to be a sufficient barrier to restrain us from venturing on sin. Besides, my 
friend — a sin that is otherwise small, becomes grievous when committed with a 
deliberate mind : since offences are not estimated by the external act, so much as 
they are by the intention of him that commits them : moreover Apollos — that 
which seems small to us, is sometimes punished by God severely, as appears by 
the judgments inflicted on small offences, recorded in the Scripture. Do you not 
remember the case of the man who gathered sticks on the Sabbath day? Our 
judgment would have been, that this was a small sin, but when the case was 
brought before the Lord, he ordered that he should 'be stoned to death.' 

Priscilla. — Yes — and do not you also remember -the case of Saul, king of Israel, 
who offered contrary to law, his own burnt and peace offerings, by which he 
forfeited the divine favour, and also his kingdom. 

Aquila. — And look at the case of Balaam, who, had he rejected every tempta- 
tion, after the Lord had declared to him 'thou shalt not curse the people for they 
are blessed,' and not thought of the promotion 'to great honour' promised by 
Balak, he had not endangered both his life and his soul. And how small was the 
sin in appearance which was committed by Uzzah, who put forth his hand to the 
ark, but the Lord 'smote him' for his error, 'and there he died by the ark of God.' 

Jlpolios. — O ! I perceive that this opinion about a little sin is a very dangerous 
notion. God sees not as do we, and although there are evidently grades in trans- 
gression, as well as in any thing else in morals, yet all sin, which is the violation 
of some known law, is an act by which we incur guilt, and endanger the best and 
most blessed interests of our souls. Is it not therefore, my friend— a very dan- 
gerous error to inculcate as Romanists do, that many sins are venial, and may be 
easily cancelled. 

Jlquila. — It certainly is very destructive to immortal souls to be taught a doc- 
trine such as they teach, concerning venial sins, for by their limitations and 
restrictions they make almost all sins venial, and further say, that the pardon of. 
them may be obtained by a small pecuniary or corporeal service, as is evident 
from the writings of their casuists. 2 By this they not only tempt men to sin, 
through the hope, indeed the certain promise of impunity, but what is worse, 
shut out the thoughts of a serious repentance, for as pardon may be obtained by 
the hope of a little money, or the suffering a trifling penance, it is esteemed of no 
importance to trouble themselves about a deep and genuine repentance,, as 

1 Limboixh. 2 Calvin and Lhnborch. 

51 



398 THEOLOGICAL COLLOQUIES. 

preparatory to the exercise, of a living and an evangelical faith, in the Lord Jesus 
for the remission of sins : therefore, they rest secure in the satisfaction already 
made by them. 1 

Apollos. — Can the heart of man he so stupid as to suppose that any thing 
earthly can buy off the soul, from that depth of guilt in which it is involved by 
transgression. 

Aquila — Thus my friend — we have viewed the nature of moral actions, both 
evil and good, the former in all that variety of form, and indeed expression, that 
arrest the attention in the sacred volume. You must not forget that these are 
distinctions that chiefly originate in the attendant circumstances, and not so 
much in the nature of the thing itself. All sin is a voluntary violation of a known 
law, and all sin of consequence brings man under the curse of the law, and 
exposes his soul to the bitter pains of eternal death. The word of God says 'the 
soul that sinneth, shall die,' for 'the wages of sin is death.' From its foul spots 
there is nothing short of the blood of Jesus that can save us, and that blood ought 
to be applied now, for full and entire salvation, or we may be lost and undone 
forever. 'Be ye holy, for 1 the Lord thy God am holy,' is the declaration of the 
Deity to all his people. 



COLLOQUY III. 

OF OBEDIENCE IN GENERAL TO THE PRECEPTS OF OUR LORD JESUS CHRIST. 

Apollos. — Since you entered my friend — upon the consideration of the new 
covenant, we have conversed, not only of the nature of that covenant, but of 
moral actions, both good and bad, as encouraged or forbid in that covenant, and 
indeed, of moral evil and good in general. I want you to consider particularly 
those christian virtues or actions prescribed to us by our Lord Jesus Christ. 

Aquila. — This I am ready to do. You must however, remember that the 
various appellations of our duty as prescribed by the Saviour are not to be 
inquired into at this time. Indeed I am not sure that it is necessary at all. 
You will please however remember that two precepts are given in the New Tes- 
tament, they were preached by the Lord Jesus himself, and are pressed upon us 
by his apostles, as of vital importance. 

Apollos.— What are those my friend ? 

Aquila. — Repentance and faith. 

Apollos. — I have often remarked my brother — that these two duties are largely 
dwelt upon in the New Covenant, and I have thought I would ask you to show 
me why our obedience is therein chiefly denoted by the terms repentance and faiili. 
I do hope you will tell me. 

Aquila. — Indeed it will not be amiss for us to examine into this matter. Our 
obedience is called repentance, with respect to our former state and condition, 
though really it has regard to what is to come. The very requisition of repen- 
tance is also an enactment of obedience, before which disobedience and trans- 
gression preceded, and it does virtually signify that he to whom repentance is 
prescribed was before a sinner. This is intimated by those various expressions 
and phrases by which it is denoted, or in which is most certainly implied a true 
and genuine repentance. Thus, when St. Paul reproved certain persons for an 
attempt at idolatry, he remarked, 'we preach to you that ye should turn from 
these vanities to the living God.' Here repentance is evidently involved in the 
conversion of the soul. Again, it is also involved in the renovation of that soul, 

1 Watson and Limborch. 



I 



THE NEW COVENANT. 399 

m its new creation and regeneration. And my friend — the same apostle says 
God 'sent him to open their eyes and to turn them from darkness to light, and 
from the power of Satan to the living God, that they might receive the forgive- 
ness of sins, and an inheritance among them that are sanctified by faith that is in 
me.' And 'nevertheless,' says he, 'when it shall turn to the Lord the veil shall be 
taken away.' 'And be not conformed to this world, but be ye transformed in the 
renewing of your mind, that ye may prove what is that good and acceptable and 
perfect will of the Lord.' 'And be renewed,' saith he, 'in the spirit of your 
mind,' 'by the washing of regeneration and renewing of the Holy Ghost.' In all 
these expressions it is most manifest that a genuine repentance is involved 
according to the universal evidence of the Sacred Writings. 

Jlpollos. — I presume that this is the case with all those texts that inculcate the 
•doctrine of a change. 

Jlquila. — It evidently is. Thus, 'if any man be in Christ he is a new creature, 
old things are done away, behold all things are become new,' 'for in Christ Jesus 
neither circumcision availeth any thing, nor uncircumcision, but a new creature,' 
'ye must be born again.' And indeed all those expressions about 'putting off the 
old man, and putting on the new,' the 'awaking from sleep and rising from the 
dead,' include in them repentance as a preparatory means. 3 

Jlpollos. — It would seem then that this relation to our former state and condi- 
tion, God was pleased to have included in the stipulation of our duty under the 
new covenant. 2 

Jlquila. — It is so for several reasons. The most important are that the grace of 
God under the new covenant, might constantly be in our view, since we were 
■unworthy to be called to the participation of those divine benefits ; because he 
who has transgressed the divine law, does not deserve any new favour, and this 
whole vocation is unmerited. And further that it might appear that our obedience 
by any efficacy of its own, deserves not the reward of eternal life, but is wholly 
owing to the divine grace. And besides that thereby might be intimated, that a 
man ought to press on to the mark of his high calling, fixing on no degree of 
piety short ©f a new creation, and a full preparation for eternal life. It is there- 
fore very plainly to be seen, why so much is generally connected with repentance, 
in the Scriptures, the new covenant particularly, and the reason why it is gene- 
rally united with a reformation of life and manners, and indeed sometimes put for 
that reformation itself. Hereafter we shall have occasion to explain it more par- 
ticularly, at this time, we would only say, that in view of its implying that 
previous light and instruction, that convinces of sin, that deep conviction of guilt 
that produces extreme anguish of soul, that frank and honest confession of sin, • 
produced by a sense of our danger, joined with the determination to forsake all 
transgression, and the practice of that purpose ; and lastly, because true repen- 
tance terminates in a sound conversion, or the justification of the soul, by faith 
in our Lord Jesus Christ, so much value is attached to it in the holy Scriptures. 

Apollos. — But while the obedience of the gospel is represented as involved to a 
good degree in the bare command of repentance, it is also spoken of under the 
denomination of faith in our Lord Jesus Christ. 

Jlquila. — There are also, my friend — several reasons why christian obedience 
is called faith. The most important, necessary to be noticed at this time, are 
these. Faith, as an instrument is the cause and source of all good works, and 
consequently of our whole obedience to God, as our Lord and master. 3 

Jlpollos. — Here then it is a metonomy, of the antecedent for the consequent, or 
rather the cause for the effect. 

tflquila. — It is even so, and again, hereby that the easiness of the condition 

1 Limborch. 2 ibid. 3 Fletcher. 



400 THEOLOGICAL COLLOQUIES. 

required, on the part of the Deity for salvation, might be expressed ; since it is 
easy to believe that, to which faith has a more immediate regard and from whence 
piety itself proceeds. 1 

Apollos. — What do you mean by this ? 

Aquila. — Simply that a man in a firm reliance on the Lord Jesus Christ, not 
only obtains the pardon of his sins, but that confidence by which he anticipates a 
resurrection from death itself, and a possession in heaven, there to enjoy eternal 
happiness in the fruition of all that is good. 

Apollos. — The word faith, then, does not imply that there is equal ability, 
for the like performance of every duty in all, but only so much as a certain 
expectation of the divine promises, in an humble reliance upon Christ, does 
produce in us. Sometimes it is weak as a grain of mustard seed, and then again 
it is strong and vigorous, according to the action of truth and grace on the mind 
and heart ; that hereby we may also understand, that the obedience to any divine 
precept does not of itself merit justification, for faith, includes the grace by the 
strength of which this is obtained. 2 How is this 1 

Aquila. — It supposes that the revelation and vocation of God granted by his 
mere grace to man, before he could perform any obedience at all, and because the 
works proceeding from faith in his ability and willingness to aid us, are not so 
much our works, as those of the grace of God in us : for God works them in us 
by the greatness of his promises and the power of the Holy Ghost. 3 

Apollos. — Then faith may be considered always as the eye of the soul, which 
is turned toward the Almighty, as the fountain of our salvation, who is owned by 
faith to be such. 

Aquila. — Yes — and toward our Lord Jesus Christ, by whose offering and 
atonement for sin, we have the way opened up to eternal life and joy at God's 
right hand. 

Apollos. — I now see why our Lord commanded his disciples to go forth and 
preach, 'saying repent for the kingdom of heaven is at hand,' and why they did 
preach that doctrine, pressing it as of vital importance upon their hearers, saying, 
'repent ye therefore and be converted, that your sins may be blotted out, when 
times of refreshing shall come from the presence of the Lord.' Repentance is 
that deep anguish, by which a sinner's heart is prepared to throw itself on the 
Lord Jesus, as the only help and deliverer from sin, and when the soul does thus 
venture and believe, it is pardoned, changed, and blessed with the comforts of 
God's love. Repentance and faith are at the very commencement of the christian 
course, and the latter, is to be interwoven in all our operations. They are not 
only pressed upon us, as of vital importance, but at the same lime as the sum of 
obedience itself, because they bring into action all other duties. 

Aquila. — It is so, for there can be no obedience to the gospel of Christ, which 
is unconnected with a genuine and a sincere repentance, and a lively and an 
evangelical faith. Hence it is said, 'except ye repent ye shall all likewise 
perish,' and 'he that believeth shall be saved,' but 'he that believeth not shall 
be damned.' 

Priscilla. — You know, Apollos — there can be no gospel obedience, that is not 
predicated on, at least a degree of faith in Christ Jesus. And when a man is 
pardoned through it, as an instrument, and does become a believer indeed, not an 
historical but an evangelical believer, he proves to all around, by his works, his 
faith in our Lord Jesus Christ. 

Aquila. — These are the two groat precepts then of the blessed gospel, that 
involve so much, indeed I may say all the rest. Hereafter, as I have already 

1 Fletcher. 2 Fletcher and Limborch. 3 Wesley and F.'etcher. 



THE NEW COVENANT. 401 

suggested, we will discuss the true nature of repentance and evangelical faith • 
but now, when just entering on the duties enjoined in the gospel, it is proper to 
inform you, that much, as we shall see in the sequel, appertains to these two gos- 
pel precepts — repentance toward God, and faith in our Lord Jesus Christ. 



COLLOaUY IV. 

CHRISTIAN DUTIES — AND FIRST OF KNOWLEDGE, ONE OF THE INTELLECTUAL VIRTUES. 

Apollos. — You have placed before me, my friend Aquila — the general precepts 
of the gospel of our Lord Jesus Christ, viz : repentance and faith. These are the 
points at which a man starts upon his christian course, but there are many other 
duties that are connected with them, which are enjoined in the word of God, are 
there not? 

Aquila. — There surely are many, but you may bear in mind, that the particular 
virtues, wherein the duty of a christian consists, may be reduced to two general 
heads — some belong to the mind or understanding, others to the will and manners. 
The former are as it were the eyes of the soul, by which the latter should be 
guided and directed. 1 

Apollos. — What are the intellectual virtues? 

Jlquila. — They are particular excellencies or qualities of the understanding or 
mind, and are named knowledge and wisdom ; which two words are often taken 
in Scripture one for the other, though they are very distinct, as will be seen from 
the consideration of the same. 2 

Apollos. — What is meant by knowledge 1 

Aquila — Science or knowledge is that intellectual virtue or excellence, by 
which we have a right apprehension, of those things that are necessary to salva- 
tion. 

Apollos. — Things necessary then to our salvation are therefore the object of this 
knowledge. 

Aquila. — They are, and the Scriptures use a variety of expressions in exhibit- 
ing them to us. Thus St. Paul prays for the Ephesians, that he might give unto 
them the spirit of wisdom and revelation in the knowledge of him. I write unto 
you fathers and little children, saith St. John, because that 'ye have known him,' 
and hereby 'do we know him if we keep his commandments.' 'He that saith I 
know him, and keepeth not his commandments, is a liar, and the truth is not in 
him.' St. Peter saith, k If these things be in you and abound, they make you that 
ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus 
Christ.' 'For if,' says he, 'after they have escaped the pollutions of the world 
through the knowledge of our Lord Jesus Christ,' &c. 'But grow in grace, and 
in the knowledge of our Lord and Saviour Jesus Christ,' says the same apostle, 
and St. Paul says, 'ye have not so learned Christ.' These and similar expressions 
are used in various parts of Sacred Writ to set before us, the things necessary to 
salvation, and which are the true and legitimate objects of christian knowledge. 
But that we may comprehend all these under one head, we say that the objects 
of true Scriptural knowledge, are those things that relate to eternal salvation, and 
such are either absolutely necessary to it on the one hand, or on the other such as 
are conducive thereto. 3 

Apollos. — Which do you call absolutely necessary to salvation ? 

Aquila. — I call those absolutely necessary, without the knowledge of which, 
we can neither perform the duty required of us, nor attain to everlasting salva- 

1 Limborch. 2 Ibid. 3 Clarke and Watson. 



402 THEOLOGICAL COLLOQUIES. 

tion, of which nature are the mysteries of faith to be believed, as the foundation of 
our religious worship, the precepts to be observed, and the promises to be expected 
by us. 1 

Apollos. — And what do you mean by the things conducive to salvation, as an 
object of this knowledge? 

Jlquila. — These are such as are not of themselves necessary to be known, but 
when known are of great use for strengthening our faith, and promoting the prac- 
tice of piety. 

Jipollos. — What, my friend — are the attributes of this knowledge 1 

Jlquila. — The qualifications or attributes of this knowledge, as described in the 
Scriptures, are these two — first, that it is spiritual, as owing its origin to the 
divine Spirit; that it is employed about spiritual things, and renders a man truly 
spiritual by conquering all carnal lusts and affections. Thus says St. Paul, 'for 
this cause we also, since the day we heard it, do not cease to pray for you, and to 
desire that ye might be filled with the knowledge of his will, in all wisdom and 
spiritual understanding.' 'Howbeit we speak wisdom amongst them that are per- 
fect, yet not the wisdom of this world, nor of the princes of this world that come 
to naught, but we speak the wisdom of God in a mystery, even the hidden wis- 
dom, which God ordained before the world unto our glory.' And there is also 
another thing that is in it, a very conspicuous attribute, [t is, that it be from 
above, that is from heaven, descending from God, the Father of lights, that it be 
employed in heavenly things, and it consequently informs of the manner of lead- 
ing a heavenly life : it is, moreover, opposed to that knowledge which is earthly, 
sensual, and devilish. 2 

Apollos. — Tell me, does the knowledge of things necessary to salvation, admit 
of distinctions 1 

Jlquila. — It does admit of several, for there is but an imperfect knowledge when 
a man has only some notices of the rudiments of the christian religion, as abso- 
lutely necessary to our salvation ; or what he does know he knows only imper- 
fectly, without any distinct or accurate perception, or a full persuasion of the 
solidity thereof: but there is also a more perfect and exact knowledge, when we 
apprehend and are thoroughly persuaded of those things that tend to the further 
explanation of what is necessary, and to a more assured belief, if I may so speak 
of the same. 3 

Jipollos. — Is there not a division of knowledge into theoretical and practical 1 

Jlquila. — There is. Knowledge is said to be theoretical, when it tends only to 
the perfection of the mind, without any regard had to the reformation of manners : 
this is therefore represented in the Sacred Writings as an ineffectual knowledge. 
Thus says an apostle, 'And though I have the gift of prophecy, and understand 
all mysteries, and all knowledge, and though I have all faith, so that I could 
remove mountains, and have not charity, I am nothing.' 'And some,' says the 
same apostle, 'hold the truth in unrighteousness.' Our Lord also represents a 
servant as knowing 'his Lord's will but as not doing that will.' And says St. James, 
'To him that knoweth to do good and does it not, to him it is sin.' All this, 
my friend — is theory only, and it is evident that it is essentially different from a 
practical or experimental knowledge. 4 

dpollos.- — What then is practical knowledge ? 

Jlquila. — Effectual or practical knowledge, as it is called, may be defined as 
theory so deeply rooted in the mind as to produce an obedience to the divine com- 
mands. In this sense are we to understand the words of our Saviour, 'This is 
life eternal, that they should know thee, the only true God, and Jesus Christ 
whom thou has sent.' For the mere knowledge of God and Jesus Christ, as 

1 Limborch. 2 Clarke and Limborch 3 Ibid. 4 Clarke. 



THE NEW COVENANT. 403 

having an existence, is not, without a deep spiritual worship of both, sufficient to 
salvation. 1 To this remark of the Saviour may be also added the parallel texts. 
'And hereby we know that we know him, if we keep his commandments. He 
that saith I know him, and keepeth not his commandments, is a liar, and the 
truth is not in him, but whoso keepeth his word, in him verily is the love of God 
perfected : hereby know we that we are in him.' And 'whosoever sinneth hath 
not seen him neither known him.' 'Beloved, let us love one another, for love is 
of God, and every one that loveth is born of God, and knoweth God. He that 
loveth not knoweth not God, for God is love.' For the want of this attainment in 
practice, St, Paul says to the Corinthians, 'And I, brethren, could not speak 
unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I 
have fed you with milk and not with meat: for hitherto ye were not able to bear 
it, neither yet now are ye able.' And to the Hebrews, 'Seeing ye are dull of 
hearing, for when for the time ye ought to be teachers ye have need that one teach 
you again, which be the principles of the oracles of God, and are become such as 
have need of milk and not of strong meat, for every one that useih milk is unskil- 
ful in the word of righteousness, for he is a babe,' &c. 

Jlpollos. — It would then follow, that a theoretical or ineffectual knowledge, as 
it is called, is a science that is confused, a general and superficial knowledge, 
such as does not reach the heart and incline it to obedience. 

Aquila. — Yes — and hence it is that we see some men of great science, but of 
little conscience; who know exactly a great many things but never practise them. 
As they are not themselves fully persuaded of the divine promises, they are 
fastened down to this earth and the enjoyments of the same: but on the contrary 
where there exists a practical knowledge, it being distinct and solid, it becomes 
effectual, so that the man not only has a clear apprehension of religious truth, 
especially the precepts and promises of God, with the foundations on which they 
are grounded, but also embraces this truth as necessary to salvation, at least 
makes no question as to its certainty, and upon it rests his hopes of heaven. 2 

dpollos. — But what are the signs of that knowledge which you would term 
ineffectual ? How may a man ascertain whether he has a solid and perfect 
knowledge of the divine precepts and promises'? 

Aquila. — This is easily done. Let him examine his own life, and the love that 
he bears on the one hand to sin : and on the other, in an especial manner, his love 
to those precepts and promises. Thus he will be enabled to form a correct 
decision on his own state. Those who are but superficially acquainted with these 
things, according to the quotations made just now, are compared to children, 
whilst those who experience them in their blessed fulness are represented as men 
grown up to a full stature. 3 

Jlpollos. — A love therefore of things less worthy, whilst the more worthy are 
neglected, and an aversion to things profitable though ungrateful^ argues that we 
are children in knowledge, and like them, idle and careless in our mode of living. 

Aquila. — It is so. They dislike the chastisements of parents, though it be bene- 
ficial. This want of resignation and conformity to the divine will, proves us 
to be too often babes in knowledge. They are afraid of the cross, they dread the 
adversities of this life, and consider them hurtful, whereas they are really benefi- 
cial, in that they wean us from the love of the things of this life, and raise our 
affections to things above. Children you know are fond of trifles, often do they 
prefer a toy to the most precious jewel, whilst adult persons, throw aside as of 
no value the toy and prefer the jewel : Thus it is a sign of an imperfect know- 
ledge at least: indeed we are but infants in that knowledge, when we prefer riches 
and the pleasures of this life to those which are to be enjoyed in that which is to 

1 Clarke. 2 Wesley and Clarke. 3 Ibid. 



404 THEOLOGICAL COLLOQUIES. 

come. So that it is a strong token of a more perfect knowledge to despise, and 
cheerfully to part with them, for the sake of God and religion. 1 When children 
lose a father or mother, and by that loss are placed in a dependant condition, they 
are often unaffected and insensible, but are incommoded, cry out, and become 
troubled at the loss of a trifle: and for men to be troubled with the deprivation of 
worldly enjoyments and pleasures, and not concerned about the more substantial 
interests of their souls, argues great ignorance of our own danger, and God's 
infinite and eternal purity. Often are we frightened at the cross and its attendant 
persecutions, as children alarmed at a phantom, which cannot hurt, while the 
most dangerous instruments are used with carelessness. Thus in the imperfec- 
tion of our knowledge, we look at the difficulties as some deadly thing. We do 
not consider that eternal salvation and life, are of more value than all earthly 
good, and that the gain of God's service is never to be brought into competition, 
with the few difficulties encountered in that service. We too often are alarmed 
at the oppositions with which we shall meet, if we start for everlasting life, but 
never consider while involved in all the labyrinths of sin, that we are handling 
the most deadly and effectual poison of the soul. 

Jlpollos. — But suppose that a man, shall upon an examination feel that he has 
not this knowledge of salvation, by the Lord Jesus Christ. Are there not means, 
which may be used for its attainment ? 

Aquila. — Surely there are, and these means, if properly used, will certainly 
terminate in the attainment of that knowledge, which is unto salvation. The 
first and the most important work in which we must be engaged, for its accom- 
plishment, my friend — is the attentive perusal of the word of God. A frequent 
and diligent use of the Scriptures, which fully and perfectly contain in them, all 
things necessary and conducive to salvation ; and by the study of which, a man 
may be fully instructed in all the duties of a christian. Hearing this word 
preached and expounded, by the ministers of the Lord Jesus, whose lives and 
zeal correspond with their professions. Religious intercourse with those who 
are piously disposed, and who are pious, especially with those who have the 
knowledge that is both theoretical and practical. Great, my friend — are the 
advantages resulting from the conversations and the experience of the pious, in 
classes, love feasts, religious conversations, where we may acquire a correct 
knowledge of our privileges, by hearing the christian experience of others. To 
these must be added prayer; ardent, private, constant prayer to Almighty God, 
that he may give to us, according to his good pleasure, the knowledge of what 
does not appear so plain and distinct to us in his revealed will. There should 
also be a docible or .teachable mind, united with that humility, which becomes 
our dependant condition. 2 

Jlpollos. — A man should never be puffed up with any vain-glorious thoughts of 
self and his own wisdom, throwing all these aside he should give up himself 
absolutely to be taught by the Deity, and to be instructed in his obligations and 
duties. I know we cannot advance prosperously without his help. 

Aquila. — There is one thing more, there must be a right improvement of the 
knowledge already granted us, by our heavenly Father. We must advance and 
amend in proportion to the talents bestowed, so that by our proficiency the divine 
glory may be promoted. For e to him that hath,' i. e. makes a right use of what 
he hath, 'more shall be given, but to him that hath not,' i. e. who does not make 
a right use of what he hath 'from him shall be taken that which he hath.' 3 

Apollos. — How vast how important is this knowledge! How simple the 
means of acquiring, if we are disposed to obtain it ! 

1 Wesley, Fletcher, and Clarke. 2 Saurin and Watson. 3 Wesley and Clarke. 



THE NEW COVENANT. 405 

Aquila. — And how important and powerful are the reasons which should 
induce us to seek after it my friend. 

Apollos. — What are they, do name them if you please? 

Aquila. — There are various reasons which should excite men to seek this 
divine knowledge. A few of the most important among them, may be named. 
There is the excellency of it, as being the eye of the understanding, by which the 
soul is directed, to walk without hesitation or stumbling, and without which it 
would be in darkness, and in danger of falling continually. Another reason is 
that we are called and invited to it, that we may have and enjoy the light. Chris- 
tianity is represented as the light, and those in the possession of it are not in dark- 
ness but in the light, and are said to be 'light in the Lord.' In this is a very 
important reason why we should seek, and never rest until we obtain it. Besides 
it is a qualification requisite for all who would know God, from the least or most 
obscure, to the greatest or most eminent, none can be in covenant as the adopted 
children of him, but those who do know him as we have said experimentally, in 
the pardon of sin and the justification of the soul. Moreover this spiritual know- 
ledge brings along with it a spiritual pleasure, a delight of the mind, and a 
comfort and a happiness of the soul, that is intimately connected with its very 
perfection. While they who despise this knowledge, are compared to the very 
beasts who perish ; and the contempt and neglect of it, is the cause of condemna- 
tion, and the deprivation of it, is most certainly one of the greatest of miseries. 1 

Apollos. — Well then did a man, deeply skilled in divine things say 'let not the 
wise man glory in his wisdom, nor the rich man in his riches, nor the mighty 
man in his might; but let him that glorieth, glory in this, that he knoweth the 
Lord.' 

Aquila. — There are two things opposite to knowledge. The first is represented 
as in. the excess, and the other as in the defect of it. 2 

Apollos. — What is meant by these? 

Aquila. — In the excess, as it is called, curiosity is justly to be blamed, when a 
man neglects what is beneficial and clearly revealed by the Deity, but inquires 
into such things as are useless and obscure, which the Almighty would have to 
be concealed from us. 

Apollos. — Some curiosity is certainly admissible, in what does that consist, of 
which you disapprove, and why do you oppose it? 

Aquila. — On account of the following particulars. When we covet to know 
what God has not condescended to reveal to us : when we inquire into those things 
that do not concern us : when neglecting things necessary, we lay the whole, or 
at least the greatest stress, upon seeking into such things as are less useful: 
when we do not acquiesce in the will of God, but are for inquiring into the rea- 
sons and causes thereof, and confidently determine what are the causes and ends 
of the divine judgments, which are sometimes exercised in this world. 3 

Apollos. — O I see that this is like pretending to he in the councils of heaven. 
It is to make ourselves judges of the sincerity or hypocrisy of other men's 
actions and hearts, and to pass sentence upon secret and hidden things. This is 
certainly wrong. 

Aquila. — Yes — and this is often done as if we could see and understand clearly, 
that which the Deity has ever hid from man. The opposite to knowledge in 
point of defect, as it is called, is ignorance, viz : of the things requisite to salva- 
tion; whether absolutely necessary or only conducive thereto. This is usually 
distinguished into what is called simple ignorance, and the ignorance of a depraved 
disposition. 4 

Apollos. — What do you understand by these 1 

1 Watson and Limborch. 2 Ibid 3 Limborch. 4 Watson and Limborch. 

52 



406 THEOLOGICAL COLLOQ.UIES. 

Aquila. — The former is when a man is ignorant barely of saving truths occa- 
sioned either by the want of a due revelation, as is the case of the heathen, who 
have not heard of Christ ; or through the defect of the understanding, as is the 
case with children and idiots ; that is, those of non compos mentis The latter kind 
of ignorance named above, is that which embraces error instead of truth, and is 
either in infidels who believe idols to be the true God, and reject the gospel when 
announced to them, or in those persons notoriously in error, who do not appre- 
hend the meaning of the Scripture, though of the highest moment to their ever- 
lasting salvation ; or in those apostates, who turning from the faith embrace their 
former infidelity. Again, my friend — this ignorance is either affected or unaffect- 
ed. By the first, is meant that which proceeds from man's own fault, either in a 
wilful affectation of ignorance, or in what is the same thing, the neglecting the 
means of acquiring knowledge, that more securely, and with less remorse of 
conscience, he may give loose to his extravagant lusts. 1 That which is unaffect- 
ed, though it be not altogether without a man's fault, is not so heinous and wicked 
as the other. The reason is that it proceeds not from a wicked mind and a mali- 
cious disposition; but from mere negligence in not using all that care, which a 
man desirous of everlasting life could and ought to use, in order to be delivered 
from this state of darkness and ignorance, in regard to his spiritual and eternal 
happiness. 

Apollos. — O how diligently ought every man to search his own heart. 

Aquila. — He ought, and it is possible if it were done by all, all would find out 
that the darkness of the world is attributable to its own neglect, of a most impor- 
tant and delightful duty. At our next interview, I propose to consider a subject 
directly connected with this. Good night. 



COLLOaUY V. 

THE TRUE NATURE AND VALUE OF THAT TVISDOM OR PRUDENCE, WHICH, AS ONE OF THE 
INTELLECTUAL VIRTUES, IS INVOLVED IN THE CHARACTER AND COURSE OF EVERY GOOD 

MAN. 

Apollos. — You observed when we were about to part last evening, my friend — 
that at our next interview you would take up a subject intimately connected with 
the one last discussed. Pray ! tell me what subject is it? 

Aquila. — One that is often named in Scripture, and which also is often taken 
for knowledge, of which we conversed at our last meeting. I mean wisdom or 
prudence, one of the intellectual virtues of the good man, by the aid of which he 
is enabled wisely to conduct himself, and honour and glorify him who called us 
to endless life. 

Apollos. — What is the meaning, or rather what would you define this virtue 
to be? 

Aquila. — Wisdom or prudence is that intellectual virtue, by which a man hav- 
ing proposed a good end to be prosecuted, may truly find out for himself and 
others the proper means tending to that end ; and upon observing the circum- 
stances of times, places, and persons, may apply them for the attainment of the 
best end. 2 

Apollos. — What are its requisites ? 

Aquila. — The very first is to propose a virtuous end to itself: for if that be 
vicious, the means tending thereto cannot be proved to be virtuous. Now these 
ends are either general, viz. the giory of God and the good of our own souls, and 

1 Watson and Limborch. 2 Clarke and Watson. 



THE NEW COVENANT. 407 

the everlasting salvation of our fellow men, or they are particular, which are 
various, all included under the general and ultimate end, and conducive thereto, 
either naturally or accidentally. There is ako another thing necessary. 

Ap olios. — What is this ? 

Aquila. — That a choice be made of the proper means for the attainment of that 
end, and several things are here also required. They must be virtuous, for we 
usually judge of the nature of an end by the means; and if these be vicious so 
also is the design of the agent supposed to be. They must also be adopted to the 
sustaining of that end which it is the proper business of wisdom or prudence to 
take care of. 

Apollos. — Surely it is so, for a good man will pitch upon no means but those 
that are virtuous. 

Aquila. — And a wise man must select none, but those that are best suited for 
obtaining the end. And there is here also another very important point to be 
observed. A wise man carefully makes use of the means made choice of, being 
ever on his guard to omit nothing that is profitable to be done, nor commit or do 
any action that is incompatible with his duty as a man, and as one that would be 
a christian in deed and in truth. 1 'See then,' says St. Paul, 'that ye walk circum- 
spectly, not as fools but as wise.' 

Apollos. — A man then should direct all his actions to the best end : when after 
mature and deliberate consideration he has once fixed on it, he should lay aside 
every thing that would come in opposition. 

Aquila. — Most certainly, seeking the attainment of this and this alone. 

Apollos. — Are there no distinctions or divisions of this intellectual virtue, my 
friend ? 

Aquila. — There are. This wisdom, or prudence as it is properly called, is 
divided by some into religious and civil. The former is that which properly 
belongs to our work, the business in which we are now engaged, and which we 
are to investigate, although it may well consist also with the latter. 

Apollos. — What am I to understand by religious prudence ? 

Aquila. — It is that which teaches a man to make choice of the means proper 
for attaining everlasting salvation, and that manner in which he ought to demean 
himself as a man engaged in the vast business of a religious life. 

Apollos. — Then it must have some particular offices ? 

Aquila. — It has, and these offices of prudence are various. There belongs 
among others to it, duly to ascertain and weigh the value of every thing, and upon 
the discovery, to bestow our highest love and esteem on things most excellent, but 
a less or greater degree of love upon the rest, according as they have more or less 
relation to the former. 2 

Apollos. — Since then eternal salvation and the enjoyments of future life are 
incomparably beyond those of this, it would seem to be the part of prudence to 
propose to itself eternal life as the sole and chief end, and if it cannot be other- 
wise obtained, to part with all the enjoyments, and suffer all the miseries of this 
life for its sake. 

Aquila. — If this were required in the providence of God, it should be done most 
cheerfully, and wisdom or prudence would dictate it. Viewing it in connection 
with Christianity, it would suggest that the good man ought diligently to survey 
all the dangers that threaten his salvation, and as far as possible decline them, 
lest being overpowered he fall short of his proposed end. 3 Such a circumspection 
and watchfulness as this, is almost every where in Scripture recommended to us, 
and is of infinite necessity, considering the subtlety, policy, and diligence, as well 
as force and strength of our three spiritual enemies. 4 

i Limborch. 2 Mon. Saurin. 3 Limborch. 4 Clarke. 



408 THEOLOGICAL COLLOQUIES. 

Jlpollos. — You mean the world, the flesh, and the deviL 

Aquila. — Yes — I do ! and called in the divine providence to be exposed in a 
manner more than ordinary, to any one or all of those dangers, we must arm 
ourselves with the entire spiritual armour of the gospel, in time against them, that 
we may be able to resist these powerful enemies of our souls. 1 

Apollos. — I remember St. Paul thus advises his Ephesian brethren. 'Put on 
the whole armour of God, that ye may be able to stand against the wiles of 
the devil.' 

Aquila. — And since the devil is always active in opposing our happiness, we 
ought therefore at all times to have our spiritual weapons in readiness, whereby 
we may be able to withstand his assaults, especially when the hour of temptation 
approaches ; lest, being unprovided against his attacks, we be defeated in our 
spiritual warfare, and miss of everlasting salvation, the great end that true wisdom 
proposes. 2 

Apollos. — And ought we not to take care of the salvation of our neighbour as 
as well as of our own ? 

Aquila. — To be sure we ought ; but as in this duty we have to do with other 
men, and therefore some inconvenience may befal us, on account of the variety 
of tempers with which we have to deal, there must necessarily arise another act 
of prudence. 

Apollos. — What is that, my friend '? 

Aquila. — It is this, that when we undertake any thing relating to our own or 
the salvation of other men, and our own temporal good or detriment is concerned, 
even then we omit no part of our duty, nor neglect our neighbours' welfare ; yet 
at the same time that we take care to avoid the inconvenience, so far as is consis- 
tent with the discharge of our duty. 3 

Apollos. — When then does this prudential rule chiefly take place ? 

Aquila. — When for professing or propagating the truth of Christianity, we are 
in danger of loosing our estates, credit, or lives : or when some ungrateful truth 
must be told our neighbour, and his vices plainly reproved, and for which office 
we must sometimes at least expect his displeasure. And here also is another act 
of it under this very last head of duty, my friend — I mean that we very nicely 
consult our neighbours' advantage, and frame our actions after such a manner as 
may be most likely to do him the greatest good. 

Apollos. — Give me, if you please, an illustration of this part of man's duty. 

Aquila. — I will. For instance, we must inform the ignorant of the truth and 
weight of the christian doctrine, and convince them with strong and solid argu- 
ments, and above all, have a more particular regard for those who are purely 
ignorant of the truth, than to those who have an utter aversion to it, rejecting it 
in the malicious enmity and rebellion of their hearts. 4 

Apollos. — As the Saviour says, f We are not to cast pearls before swine lest they 
turn again and rend' us ; nor f to give that which is holy unto dogs.' 

Aquila. — But even then we are, without respect to these despisers of the truth, 
not to look upon them as desperate, and give over all care for their souls ; but 
such methods ought to be used, and such convenient opportunities to be laid hold 
on, as may be proper to incline them by degrees to hearken to the truth, and to 
win them step by step, till at last they come to obey the saving truth of the gospel 
of our Lord Jesus Christ. 5 

Apollos. — And do you think, my friend— that this is possible, I would rather 
say practicable 1 

Aquila. — Certainly I do. Does it not appear plainly from the example of those 
publicans and harlots, notorious sinners, sinners emphatically so called with 

1 Clarke. 2 ibid. 3 Lirnborch. 4 Ibid. « Ibid. 



THE NEW COVENANT. 409 

respect to others, who believed in the preaching of God's servants, while the 
Pharisees, a more righteous sect than their neighbours, rejected him and his doc- 
trine ? And there is a great deal of prudence to be exercised, my friend — by the 
pious christians, who own, embrace, and profess the truth of Christianity, but 
whose lives are not conformable thereto, these are to be reclaimed, and as it were, 
snatched from the flames of destruction by earnest and serious admonitions. 

Apollos. — I should suppose that in this, great prudence and discretion are 
required. 

Aquila. — Certainly, if in nothing else, in giving every admonition in its proper 
time, and the tempering our reproofs in such a way as may be most likely to work 
upon the hearts and the lives of those whom we advise or reprove. Indeed, my 
brother — in all the cases named, whether we would inform the ignorant, convince 
the obstinate, or reclaim the sinner from the error of his ways, special care is to 
be taken that we, by our example, give them a full demonstration of our being 
perfectly convinced of the truths that we would inculcate on them. 

Apollos. — This is most manifest, for if our lives do not correspond with what 
we profess to believe, and if our conversation and demeanour is incompatible with 
our belief, and unsuited to the same, we can never successfully press those things 
on others which we do not practise ourselves. 

Aquila. — We need never expect success from the instructions, admonitions, 
and reproofs that we give, under such circumstances ; indeed we shall be like the 
man that beats the air or talks to the wind. 

Apollos. — I perceive, my dear friend — that this is a virtue that is not easily 
obtained. Do, if you please, point out the means by which it may be acquired. 

Aquila. — The means of attaining what we have called prudence or wisdom, are 
various. It has been supposed by some, and is true perhaps, that goodness of 
nature is a step toward it, but as that is not equal in all, and since the very best 
nature or temper is not in itself sufficient to attain it, and the most unhappy temper 
may, by the application of the proper means, arrive at it, we must therefore use 
those, and those chiefly, which are derived from the divine assistance, that must 
and ought to be carefully sought after. 

Apollos. — Tell me the chief of these, if you please, for I am sure that I shall 
never get on, and do as I ought to do until more prudent. I do not, my friend — 
mean politic, I mean prudent ; christian prudence is a rare virtue. I must, I will 
try to obtain it. 

Aquila. — Well my friend — from all the observations that I have made, it seems 
to me, that this virtue is to be sought first by earnest and most ardent prayer to 
Almighty God. You remember the favourite text I so often quote. 

Apollos. — I do, f if any man lack wisdom let him ask of God that giveth libe- 
rally to all men and upbraideth not.' 

Aquila. — I will mention again that the Scriptures must be read diligently and 
closely, for they are designed to enlighten and instruct the mind and deeply 
impress the heart of man. These f make wise the simple,' these are able to f make 
us wise unto salvation,' and f make the man of God perfect, thoroughly furnished 
unto every good work.' You must, however, mind one thing, my brother — care 
must be taken to apply what we read to ourselves, this being properly the wise 
and prudent man's part, who would convert all to his own use, and reap a benefit 
from every page he reads. 

Apollos. — Indeed I have noticed that, for he who reads without applying it to 
himself, fills his head with notions, whilst his heart is empty, and his soul in a 
starving condition. 1 

1 Clarke, Watson, and Limborch. 



4 10 THEOLOGICAL COLLOQUIES. 

Aquila.— There is another point, we must lay aside our own wisdom, and seek 
for that alone which comes from God. 

Apollos. — It has been said that the perusal of history and especially biography, 
are beneficial, in that they place before us the vicissitudes that have happened in 
human councils and affairs. 1 

Aquila. — These may be rendered subservient, it is possible, to some good end, 
especially the history and biography of the Bible, but you may notice both in 
yourself and on others, the divine operations ; you may consider the judgments 
of God upon ungodly men, and being cautioned by their example, we must 
beware of falling into the same calamities with them. 

Apollos. — Well now— I want the motives. You know, that it is desirable to 
have all that regards every truth or principle in the christian system ; that I may 
behold it in all its bearings. 

Aquila. — Surely we ought to be excited to this virtue, not only by the excel- 
lency thereof, which in some degree resembles the divine Providence, in making 
choice of such means, as are proper for the acquisition of the best end; but 
also by the immense usefulness of the same, since it teaches us to avoid what is 
hurtful, and indeed to be wise, my brother — at another's experience and cost: and 
especially as it brings forth such fruits, as of themselves tend to life and salva- 
tion. You remember the description given by Solomon at large of it. 2 

Jlpollos. — What is this my friend ? 

Aquila. — 'When wisdom,' saith that great man, f entereth into thine heart, and 
knowledge is pleasant unto thy soul; discretion shall preserve thee, understanding 
shall keep thee.' 'Happy is the man that findeth wisdom, and the man that 
getteth understanding, for the merchandise of it is better than the merchan- 
dise of silver, and the gain thereof than fine gold; she is more precious than 
rubies, and all the things thou canst desire are not to be compared to her. Length 
of days are in her right hand, and in her left hand riches and honour. Her ways 
are ways of pleasantness and all her paths are peace. She is a tree of life to 
them that lay hold on her, and happy is every one that retaineth her.' 

Apollos. — O ! these are immense motives. 

Aquila. — Indeed, they are high as heaven itself, and all the glorious conse- 
quences of seeking it, should ever my friend — be before us. 

Apollos. — I am convinced of this. 

Aquila. — The two extremes, as they are called, lie as I said of knowledge, in 
the excess or defect thereof, though upon the strict view of the same, it will be 
found that both are defective, and may be comprehended under the general title 
of imprudence and folly. The extreme therefore in excess is craftiness or cun- 
ning, when a man proposes to himself a bad end, but pursues it with proper 
means. This is called carnal wisdom, and regards only the conveniences and 
profits of this world, and rather than not attain them, the man postpones his con- 
cern for his chief good or eternal happiness, and the means which conduce thereto. 

Apollos. — Then this must be the case of all those, who propose to themselves 
either riches or pleasures, or any other worldly enjoyment as their main end. 

Aquila. — And it is most evident that all this is mere folly, because it neglects 
the best and ultimate end of man, and pursues that which tends to destruction. 

Apollos. — Surely such men are not anxious for a destructive end ? 

Aquila. — No! indeed, not considered as such, for no man can be supposed so 
foolish, as to propose eternal death and misery as the scope of all his actions. 
But as it is gratifying and pleasing to enjoy the pleasures of sin, they have no 
greater knowledge, or at least, not a just esteem for any higher good. 

Apollos. — Then the folly of wicked men must consist in this very thing. 

5 Limborch. 2 Clarke and Watson. 



THE NEW COVENANT. 411 

Aquila. — It surely does, as might be made evident by all the instances of those, 
who court and hunt after the pleasures, the riches or honours of the world. 

Apollos. — But it does appear to me that there is something of cunning m the 
actions of such men, because they can designate and select the means proper for 
the attainment of the end proposed, however diabolical it may be. 

Aquila. — This is not all my friend — they can use fraud and tricks, whereby to 
circumvent and impose upon the pious and sincere man ; and the more skill they 
have, the greater mischief can they do. 

Apollos. — This is not the worst of all; for you know that such men, by their 
outward acts, put on the semblance of religion, and thereby insinuate themselves 
into the affections of the simple and superstitious, and enrich themselves with, 
their gifts and presents, if they do not by downright deception and fraud. 

Jlquila. — This is often the case, and such in the word of God are said to make 
'gain 1 their 'godliness,' to 'enter into widows houses, leading captive silly women, 
laden with sins,' like the Scribes and Pharisees of old 'who devoured widows' 
houses, and for a pretence made long prayers.' All this is craftiness, or as it is 
called an extreme, or the excess of prudence or wisdom, of which we speak as 
worldly and vain. 1 

Apollos. — Well — do tell me what is the other extreme ? 

Jlquila. — The other extreme is folly, which neither proposes to itself a due end, 
nor knows how to use the proper means for attaining that which is proposed, nor 
even to ward off what is prejudicial to itself. 2 

Apollos. — Does not this sort of imprudence branch itself out into many parti- 
culars ? 

Aquila. — It does, and this is most manifest when a man has not the right 
knowledge of the means tending to the best end : In which condition are the 
superstitious, who lay a greater stress on the observance of outward ceremonies 
and rites, than on the intrinsical parts of religion, the soundness of faith and 
holiness of life: and thus it is when a man knows his duty, but does it not, and 
so misses his chief good. Such an one our Lord compares to a foolish man, who 
built his house upon a sandy foundation, which fell with the first storm that beat 
upon it. So also when a man not duly considering the inconstancy of earthly 
enjoyments, relies upon them, as if they were certain and lasting, as did the 
foolish rich man in the gospel. The former, built his house upon the sand, and 
only in his folly calculated for prosperous times, the latter considered his founda- 
tion so sure, as to be immovable, and called upon his soul to take its ease, in the 
possession of what he supposed to be permanent delight. So my friend — when 
a man knows not how to avoid the inconveniences and dangers which threaten 
him, but runs headlong into them : It is folly in the extreme not to look forward 
"but only to be affected with what is present, and like blind men to fall down those 
immense steeps, which they might have shunned had they duly and properly 
respected their dependence. 3 Thus we have passed through what are called the 
intellectual virtues, and shall next proceed to consider those that are entitled the' 
virtues of the will. 

Apollos. — Let me see, my friend — if I fully understand this subject. The 
wisdom of which you speak is sometimes put for prudence and discretion, because 
it enables a man to perceive what is fit to be done, according to the circumstances 
of time, place, persons, manners, and the end of doing a thing. 4 

Aquila. — Yes — it was this sort of wisdom that Solomon entreated the Lord to 
bestow on him, and for which he sought with so much earnestness, and which 
God granted him with such divine liberality. 

Apollos. — It therefore implies all that quickness of invention, and dexterity in 

1 Clarke. 2 Ibid. 3 Limborch. 4 Watson. 



412 THEOLOGICAL COLLOQUIES. 

the execution of the several works,, which require not so much strength of body 
as industry and labour of mind. 

Aquila. — This is so, for you remember, doubtless, my friend — how the Lord 
informed Moses that he had filled the two Hebrew artists with wisdom, and 
understanding, and knowledge, to invent and perform several kinds of work for 
completing the tabernacle. 1 

Apollos. — Did you not say that, as a term, it is used sometimes for craftiness, 
cunning, and stratagem ? 

Jlquila.' — This is the case, for it is said that Pharoah dealt wisely, that is 
cunningly and artfully, with the Israelites, whom he opposed in Egypt. So, it is 
said, of Jonadab, the friend of Ammon, and nephew of David, that he was 'very 
wise,' that is very subtle and crafty, and the Scriptures say that 'God taketh the 
wise,' i. e. the cunning and prudent, 'in their own craftiness.' 

Jlpollos. — You have suggested that it is used sometimes for doctrine or learn- 
ing, and experience. 

Aquila. — One says, 'with the ancients is wisdom, and in length of days under- 
standing,' and I have also named that it is put sometimes for true piety, or the 
fear of God, which is spiritual wisdom : for it is said, 'so teach us to number our 
days that we may apply our hearts to wisdom ;' and 'the fear of the Lord is the 
beginning of wisdom.' 

Apollos. — The extremes of this are the height of folly. 

Aquila. — They are, for you must bear in mind what I remarked once before, 
that knowledge and wisdom, or prudence, are sometimes put for each other. The 
former is the proper apprehension of those things necessary to our salvation, the 
latter acknowledges that salvation is the best end a man can propose to himself. 
It therefore prudently selects the surest and safest means for the accomplishment 
of our salvation, the best end that immortal man can aspire unto. Thus it will be 
proper to remember that these two must run all through our christian course. 
The good man, properly exercised, discerns the best end, and prudently and 
wisely selects the means by which he may secure that end. 

Apollos. — These two virtues of the mind or understanding, then should always 
go together. 

Aquilat — I remarked that they were our eyes in spiritual things. They must 
be ever in exercise, and it must be borne in mind that every good man is indeed a 
wise man. You see his course. One eye of the mind is that by which he sees 
and is impressed with the obligations of duty to himself, his God, and his neigh- 
bour ; the other is that by which he prudently and wisely selects that course by 
which he may discharge with punctuality and fidelity these his duties, and secure 
to himself, and as far as possible to others, an eternity of blessedness, the very 
best end that man can obtain. 

Apollos. — And this too by the most appropriate means. 

Priscilla. — Now I see why wisdom and knowledge are so often and so highly 
spoken of in the word of God. They are interwoven in every religious action, 
because they point out the means, and expose to view the end., after which every 
christian pursues. 

Aquila. — By knowledge, the effect of grace, we see our state and the necessity 
of repentance, faith, and obedience, as the only means of endless life, and wisdom 
or prudence says we must perseveringly seek after it. 

1 Watson. 



THE NEW COVENANT. 413 



COLLOQ,UY VI. 

A SCRIPTURAL ARRANGEMENT OP THE VARIOUS PARTS OF A HOLY LIFE— THE VIRTUES OF THE 
WILL — PARTICULARLY REPENTANCE. 

Aquila. — We have proceeded just far enough, my friend — in the christian 
system, for you to see that men may have the light and understand their duty, 
and yet proceed no farther. How many stop just where we are. We have con- 
sidered the two intellectual virtues, by which there is placed before a man his 
duty. God's spirit and grace, and the gospel, and his ministers, are made the 
instruments in imparting information on divine subjects. He sees the way that 
leads to heaven — he is awakened to behold his own danger. He is called upon 
by every consideration that is connected with his eternal interests, to select the 
right way, and use the proper means for his salvation. Now theory ends — now 
prudence selects the means — here practice commences, and the sinner must no 
longer be 'a hearer but a doer of the work,' Wisdom cries, 'Work out your own 
salvation with fear and trembling,' and at the same time tells him his dependent 
condition, 'for it is God that worketh in you both to will and to do of his own 
good pleasure,' Now comes in the gospel injunctions, and now is heard the voice 
of the Son of God, 'If any man ivill do his will, he shall know of the doctrine, 
whether it be of God, or whether I speak of myself.' 

Apollos. — Just then at this point, I suppose we are called upon to determine and 
shape our course accordingly for vast eternity 1 

Aquila. — It is even so ; and now there lies before us a life of holiness and devo- 
tion to God. For next to the two intellectual virtues which have been discussed 
follow those of the will or manners, which comprehend holiness of life in gene- 
ral, and all the parts of it in particular. 

Apollos. — These virtues or duties respect, I presume, either all men in generator 
only some particular persons, according to the diversity of their ranks and stations 
in the civil society, of which we are members. 

Aquila. — They do, and again those virtues which affect men are either about 
things necessary, wherein properly and truly holiness consists, or about things 
indifferent. Of the virtues or duties of the will, that relate to things necessary, 
some are general, and others more particular or special. 

Apollos. — What are the general virtues of the will ? 

Aquila. — They are those that comprehend summarily the whole duty of a 
christian, as I once already named to you, or which the rather in our obedience 
cannot be dispensed with. 

Apollos. — What are they, my friend? 

Aquila. — Repentance toward God, and faith in our Lord Jesus Christ. These 
will have, according to our promise, to be considered more at large, than the bare 
notice of them the other evening. 

Apollos. — -I am pleased to hear this. You have distributed the several virtues, 
as they are called, of the will, and of course, the duties of the christian into their 
several classes ; I want you to give me a more particular view of them. 

Aquila. — This I will do, and indeed we can proceed no farther, according to 
our arrangement, without doing so. It is important that we should take them up, 
as they would naturally arise and present themselves in christian experience. We 
have seen how the untaught and ungodly man, who wanders far from the Deity, 
though blind, is led by a way that he knew not into the light. Awakened to see 
and feel his obligations, he begins to inquire, 'what must I do ?' By the Spirit, 
and the means appointed of God, he is led on, until his mind is impressed by the 
divine grace with the value and danger of his soul. Then he begins to pray for 
divine help. The more he prays the harder his heart appears to be, and in the 
53 



414 THEOLOGICAL COLLOQUIES. 

anxiety of his mind to save his soul, he determines to seek eternal life at all 
events. This is the point at which wisdom or prudence comes in. Now he 
selects the most appropriate means, and that willingly, of accomplishing the best 
end. He inquires, and on finding out that it is required of him that he should 
heartily repent of sin and truly believe in Jesus, he seeks to use those means by 
which this blessed end, his acceptance with God, may be obtained. Now he 
prays, and now too, the great work of repentance is commenced. 

Apollos. — What is repentance 1 

Aquila. — Repentance, one of those virtues, as it is termed, of the will, wrought 
in the heart by the grace and spirit of God, is sometimes used generally for an 
entire change of mind and heart, and an earnest wishing that something were 
undone that has been done. Of this we have sundry examples in the Scriptures 
as will be seen in our notices of this subject. Taken in a religious sense, it sig- 
nifies conviction for sin, and sorrow on account of it. 

Apollos. — But this is not always the meaning of the term repentance, is it? 

JLquila. — It is not, for there is a partial or worldly repentance, wherein one is 
grieved for and turns from his sin, merely on account of the hurt it has done, or 
is likely to do him : so a malefactor who still loves his sin, repents of doing it 
because it brings him to punishment. Again, there is an evangelical repentance, 
which is a godly sorrow wrought in the heart of a sinful person, by the word and 
spirit of God, whereby from a sense of his sin, as offensive to God, and defiling 
and endangering his own soul, and from the apprehension of the mercy of God, 
with grief and hatred of all his known sins, turns from them to God as his 
Saviour and Lord. This is called 'repentance toward God,' because therein we 
turn from sin to him, and 'repentance unto life,' as it leads to spiritual life, and is 
the first step to eternal. life. Hence John preached saying 'repent ye for the 
kingdom of heaven is at hand.' And St. Peter 'repent ye therefore and be con- 
verted, that your sins may be blotted out.' These general remarks will show, 
what we are to understand as implied generally in gospel repentance. 1 

Apollos. — But my friend — before you enter on the nature of this duty fully, I 
want you to explain to me its various acceptations, and the several names by 
which it is called in the Scriptures, for you have suggested that there are different 
appellations of the same grace. 

Aquila. — Well — we will consider these. Repentance in the Scripture is taken 
in a three-fold sense. First in a general and wide sense, comprehending that 
whole change of life, whereby a sinner is converted from a state of sin to 
righteousness ; and forsaking the old, enters upon a new course of life, in faith 
and obedience to the divine commands. 2 This does appear to me to be implied in 
several texts where it is named. Thus, 'and that repentance and remission of 
sins should be preached in his name among all nations, beginning at Jerusalem.' 
In the text quoted just now, 'repent ye therefore and be converted that your sins 
may be blotted out, when times of refreshing shall come from the presence of the 
Lord,' and in that other text, 'him hath God exalted to be a Prince and a Saviour, 
to give repentance to Israel, and forgiveness of sins ;' and also says St. Paul, 'I 
shewed first unto them at Damascus and at Jerusalem, and throughout all the 
coasts of Judea, and then to the Gentiles, that they should repent and turn to 
God, and do works meet for repentance. 

Apollos. — This sense is a very wide one indeed. 

Aquila. — But in a strict sense, it is used to denote that special change, by 
which a man upon the notice of any one sin, committed by him after his conver- 
sion, recollects himself and amends his error. Thus in the Revelations, the 

1 Watson. 2 Clarke and Limborch. 



THE NEW COVENANT. 415 

Lord says unto the church at Ephesus, ' remember therefore from whence thou 
art fallen, and repent and do thy first works ; or else I will come unto thee 
quickly • and will remove thy candlestick out of his place, except thou repent.' 
And the entire address to the church of Sardis, closing with these words 'be 
zealous therefore and repent:' all prove this acceptation of the term repentance. 
But in a sense still more strict, it may be considered as used to signify that act of 
the sinner, whereby having a just sense of his sins, and a dread of the punish- 
ment due to them, he is so far changed, as to be weary of his state, grieve on 
account of his sins, long for deliverance, and resolve upon a new and better 
course of life. In this way it appears that the repentance preached by John the 
Baptist, and our Saviour, is to be taken : thus 'repent for the kingdom of God is 
at hand.' It is in this first sense as taking in the whole duty that we would 
explain repentance, wherein all the acts mentioned in the third signification of it 
are included. 

Apollos. — Is the duty itself, always and only called repentance ? 

Aquila. — O no ! — in Scripture it is expressed under various, and sometimes 
metaphorical names or expressions, being so used, as we have already seen, as to 
have included in it a genuine repentance. I mean such terms as 'conversion,' 
or 'renovation,' 'a new creature,' 'regeneration,' 'an eschewing evil and doing 
good:' all of which evidently embrace and imply repentance. 

Jlpollos. — But these various phrases do not denote a different, but represent to 
us one and the same thing in a different manner, according to the various circum- 
stances under which the case of the penitent is presented to us. 

Aquila. — It is actually so ; for they all agree in this, that a man must forsake 
his old, and enter upon a new course of life, and this, as we shall see, is the very 
essence of repentance. 

Jlpollos. — Do not the two words by which repentance is generally named in 
the original represent to us a different meaning; (X£tssv«*«, metanoia, and 
pe rape Xstu, metameleia : the former denoting an inward, and an actual 
change of the mind, while the latter represents the externals of repentance, and 
is only outward. 

Aquila — I believe it would be easy to evince, both from the Scriptures, and 
from the use of them in the writings of the fathers, that these two words are 
equivalent, and promiscuously used, the one for the other ; but such criticisms 
are uncertain, and in most instances, unprofitable. Our object is experience, and 
we ought so to consider repentance, so that it may tell not only on our own, but 
the experience of others. 1 There are several things in it that must be noticed par- 
ticularly. 

Apollos. — What are these, my friend ? 

Aquila. — The nature, subjects, causes, effects, and the contraries of an evan- 
gelical or gospel repentance. 

Apollos. — Well do give me an exposition first of its nature. 

Aquila. — I will try, my friend — to do so, with pleasure. Repentance, with 
regard to its nature, appears to be that anguish and sorrow of soul which arises 
from a clear sense not only of the deep depravity of our nature, but of sins 
committed, and a vicious habit contracted by the custom of sinning, as also from 
the conviction of guilt and the fear of punishment, which produces not only an 
ardent desire for deliverance, but a serious and sincere struggle after a change of 
heart, and a firm determination to obey the commands of God, as revealed in the 
gospel of our Lord Jesus Christ. It is that brokenness and contriteness of heart, 
which a sinner, enlightened by grace, feels on account of his lost and wretched 
condition, as the result of sin. In his own heart he has the sentence of death, 

1 Parkhurst and Limborch. 



416 THEOLOGICAL COLLOQUIES. 

and thoroughly awakened, not only to see but to feel his wo, he cries out in his 
distress, without fear or shame, as from the "belly of hell,' 'God ! be merciful to 
me a sinner,' "Save Lord or I perish,' 'Who shall deliver me from the body of 
this death ? O ! wretched man that I am,' f O ! Lord I am oppressed, undertake 
for me.' It is not merely a godly sorrow, for f a godly sorrow worketh repentance.' 
It goes beyond this, and is that indescribable anguish of soul which the poor sin- 
ner feels, while beholding, clearly revealed before him, an angry God, the gospel 
and all its grace slighted : within, a polluted and guilty conscience, and before 
him a gaping hell. 

Jlpollos. — From this definition it is then plain that repentance, properly so 
called, is preceded by a habit of sinning, and a mind, if not altogether, yet in 
some measure averse to virtue and enslaved by vice. 

JLquila. — It is so, and it is also evident that all sorrow on account of sin, as 
already suggested, is not properly repentance ; but that which, after a conti- 
nuance in sin, is occasioned by a deep, clear, and pungent conviction of the 
virulence and demerit of our crimes. 

Apollos.- — I do not still understand exactly its nature, though my heart responds 
to all you have said in regard to it. You know, while a man may have an expe- 
rience of a thing, he may not be able to describe it. 

Aquila. — This is very true. Therefore, for the more distinct apprehension of 
the nature of repentance, let us notice and try to explain first its cause, which 
produces this extreme anguish or sorrow of soul, next that sorrow itself, and then 
the effects produced by it. 

Jlpollos. — Well then — the cause first. 

Aquila. — The cause of this sorrow, I have already suggested, is the deep con- 
viction of our misery, and therefore this is the very first step toward repentance. 
In which conviction, several things appear to me to be involved. The first is a 
knowledge of the divine law, that rule of what is just and holy, which promises 
rewards and denounces punishments, according to the revealed will of God. This 
knowledge is imparted in different ways. It is the product evidently of the divine 
grace. The Spirit of God, the gospel of Christ, an evangelical ministry, the pro- 
vidential circumstances of human life, are all made subservient to this great end, 
and by one, or all of them, the poor wretched sinner, fast asleep in transgression, 
is awakened from his slumbers, convinced of the infinite purity of the divine law, 
which thunders its anathemas on his guilty soul. Now he begins to see himself, 
now he is convinced of sin, now for the first time his eyes are opened to see that 
he cannot save himself, but must perish forever without he is rescued. 

Apollos. — His conscience too is awakened, is it not ? 

Aquila. — It is so. This conviction for sin is not a bare work of the understand- 
ing. A second thing implied in it is, that conscience, whom I would compare, 
previous to that period, to a slumbering lion, is now awakened, and thunders its 
decisions on his past conduct: while by the assistance of memory, the poor 
wretch is enabled to recount and examine the deeds of former years, and in this 
way calling to mind his ungodly actions, and applying to them the rule, the 
divine law, sees his numerous sins, now by the light of the Holy Spirit, exposed 
fully, his sins of commission, and his omissions of duty. He feels, deeply feels in 
his soul how vast his guilt is in consequence thereof. 

Jlpollos. — Now he stands not only guilty in the sight of God, but self-con- 
demned, his heart condemns him. 

Aquila. — Yes — and he knows that 'God is greater than his heart, and he will 
also condemn him.' Now, he begins to see that he has stood 'all the day idle,' 
and turning his attention to his condition, he thinks it time for him to do some- 
thing and he resolves to do. 

Priscilla. — Ah ! but how vain is this sometimes — how often do men at this 



THE NEW COVENANT. 417 

very point form resolutions in their own strengths and seek to reform their own 
lives,, and amend their own ways. Sometimes they will determine to read, to be 
serious, to quit the world, and go to church, to give to the poor, and try to do 
good, in order to undo the evil they have done. 

Aquila. — These things are all good and right in themselves, but the remark of 
Job is true in respect to such a man, though 'I wash myself with snow water, and 
make my hands never so clean, yet shalt thou plunge me in the ditch, and my 
own clothes shall abhor me. For he is not a man as I am, that I should answer 
him, and we should come together in judgment.' Many a man will try to repair 
his injury, and pay off his debt by trying to do good. 

Apollos. — And is not this right, 'to cease to do evil, and learn to do well V 
Aquila. — Certainly, and I will add, fthat restitution must, as far as practica- 
ble, be made to every man, and every injury and breach, as far as in us lies, 
repaired, and every work of piety, as far as we are able, at once commenced- but 
my friend — there is one thing here which you have no doubt noticed, and it is 
another thing too implied in this conviction for sin. I mean that there is a deep 
conviction of our infirmity and a painful experience of our weakness. There, is 
the habit of sin, and the immense difficulty of a contrary practice, these receive 
no small addition of strength, and make a much more powerful resistance than 
they otherwise could or would do, by the continual opposition of the deep 
depravity and lusts of our nature, to the divine prohibitions. We are prone to wan- 
der from the Deity on the one hand, and on the other there is an evil heart of unbe- 
lief. 'The flesh lusteth against the spirit,' 'and these are contrary, the one to the 
other, so that ye cannot do the things that ye would.' Helpless as infancy, only 
enabled by grace, now to purpose that which is good, the disconsolate transgres- 
sor begins to bewail his state. Already he is convinced : already he is awakened, 
now he feels his danger, now he sees his condition. 

Apollos. — O! I know where you are now. Then comes anguish indeed. 
Never shall I forget when, in the distress of my soul, I cried out, I am blind ! be 
my sight and my guide — I am sick, O! heal me — I am lost, O! save me. As 
a distressed penitent, I had sorrow before, and it was, as you say, a godly sor- 
row, but I had, at this stage of my experience, anguish extreme. O ! I cannot 
describe it. A 

Aquila. — No! you cannot, Apollos — I expect. For after such a conviction 
comes that deep distress, which properly constitutes the act of repentance. A man 
may go as far as we have just carried him, and yet not be converted to God and 
justified by faith. He is not constrained to go on. This is but the first step. 

Priscilla. — O yes! many stop just here, there ends their sorrow, and they think 
that all is well, and this too passes for repentance. 

Aquila. — This is so indeed, but their sorrow is, if they advance in the 
divine life, but just begun. This depth of distress has been called contrition ; 
while it is the same in nature with godly sorrow, it surpasses it in degree. It is 
a brokenness and contriteness of heart, an anguish and distress of soul, which is 
generated by divine grace, in the same ratio as we yield to its heavenly and glo- 
rious operations. 

Apollos. — How does it operate. 

Aquila. — Grace sanctifies and uses the gospel, or its ministers, or some other 
instrument, as afflictions or blessings, out of that multiplicity which are in the 
hands of the Almighty, to place before the sinner those truths in which are beheld 
his real condition. Hence the sinner's sorrow, as it respects its secondary causes, 
may be considered as arising in these. 

Apollos. — Grace then, as manifested in the gospel, and all God's dealings with 
man, is the prime cause, and the truths it reveals by which a deep impression is 
made upon the heart, are the secondary causes. 



418 THEOLOGICAL COLLOQUIES. 

Aquila. — It is so, and then they seem to form a part of this sorrow. Thus it 
presents to the mind, as already shown, the deep depravity and helplessness of 
the soul. It shows man his heart, all foul, all polluted with sin, as c a nest of 
vipers, and a cage of unclean birds,' sin, wholly and solely sin and corruption, 
and as a sepulchre filled with dead men's bones. Heretofore he has thought that 
he was clean, he now knows that he is wholly unclean. And next to this, is the 
consideration of the act, or rather acts committed, or duties omitted, all of which 
have been but the violation of God's laws, and these crimes have been perpe- 
trated with an abhorrence for those laws. Now they stare him in the face. Sins 
of thought, word, and deed, are brought up by the memory, that often makes a 
faithful record of our offences ; sins remembered, and many that have been 
obliterated from the mind, all of which have united to produce the habit of sinning, 
until our transgressions are as the sands, and as the drops of the ocean in number, 
they cry aloud for vengeance at the hands of God. 

Priscilla. — Poor self-condemned wretch! how I felt when I had this experi- 
mental view of my own true state. 

Apollos. — I remember very well, when I was just there. f In the morning I 
said, O ! that it were evening, and in the evening, O ! that it were morning.' In 
my distress I cried out, 'O Lord I am oppressed, undertake for me ;' and my sins 
seemed to pass as it were before me, numberless transgressions demanded the just 
judgment of Almighty God. 

Aquila. — There are also the consequences of our sins. Their influence and 
effects, on not only ourselves, but also on others ; our companions and associates, 
our friends, neighbours, and fellow-men. O ! the influence of example. Who 
can tell but that at this very hour, the penitent exclaims, there are souls beyond 
the reach of mercy, that I have helped on to that their wretched and ruined con- 
dition. Another thing presents itself, and is an important ingredient in his cup 
of bitterness : the fear of that punishment which is due to sin, and which cannot 
be avoided without a change of heart and amendment of life. The dread and fear 
of death and hell are notable consequences of transgression ; and indeed, the very 
sting of death itself is sin, and then it kills beyond the grave. The sinner trem- 
bles lest he should be damned. 

Jlpollos. — All this accords with my own experience, I assure you, my brother. 
Aquila. — To render his sorrow complete, if I may so speak, there is resting on 
the mind a deep sense of the immense distance that there is between God and the 
awakened sinner, now trying earnestly, to repent. He bears in mind that he has 
sinned against, and has offended a most gracious, powerful and just God, and by 
his offences an immense distance is placed between the Deity and him, and no 
salvation can be obtained until that distance is removed, and his soul adopted into 
the favour of the living God. Such a consideration as now enters, not only of the 
infinite purity, but the vast benevolence and goodness of the Deity, that while the 
sinner, thus enlightened, is constrained to acknowledge the matchless goodness of 
God, he also abhors himself for having offended a being of so much compassion 
the kindest and best of Fathers. 

Jlpollos. — I remember now the language of a penitent, f I abhor myself, and 
repent as in dust and ashes.' But will not such a sorrow be manifested by the 
outward acts ? 

Aquila. — Surely it will. Such anguish of soul as is the result of a deep convic- 
tion for sin, that repentance which is an act by which the soul revolves within 
itself its own actions, and ponders in its own mind the wretchedness of its own 
case, cannot be concealed. O no ! he might as well attempt to cover up the fires 
of Etna, it cannot be. It expresses itself by outward signs, such as tears, sighs, 
groans, the fervent and ardent supplications for mercy, in private and in public, 
the fire may be smothered for a while, but it must break out, it cannot be con- 



THE NEW COVENANT. 419 

cealed by any means, if we go on to pardon : the pain is too extreme, his sorrow- 
is not to be hid, this is next to impossible. These, my friend— are some of its 
effects. 

Apollos. — My case was like the one mentioned in the Scriptures, 'I roared from 
my disquietude.' 

Aquila. — Such external signs, it is true, are not essential by any means, or 
absolutely necessary to this sorrow, which is chiefly an act, or as it may be called, 
an effort of the mind to disburthen itself. It is the grieving inwardly on account 
of sins. It is the returning to a sense of the soul's duty to God, and the exercise 
of the power, now granted by grace, to purpose and then put into action the deter- 
minations of the will, to seek a change of our nature, and the renovation of the 
soul from its lapsed and ruined condition. And now, my friend Apollos — the 
effects of repentance begin to show themselves. 
Apollos. — What are these ? 

Aquila. — Prayer has already been used, at least occasionally, by such a man. 
Now the penitent, in the distress of his soul, commences the great work of prayer 
aright. Assured of his guilt, his dependant and ruined state, without help from 
on high, he makes, in his supplications, a frank confession of all his guilt. 

Apollos. — Not of course such an auricular one as is generally made by Roman- 
ists to their priests, in order to absolution, which is contended for by them, as 
necessary to the pardon of sin. 

Aquila. — Surely no ! But that whereby the sinner, with sighs and tears, or 
other expressions of sorrow, lays open his heart, and confesses his sins before 
God, without which confession it is in vain for any one to expect the remission of 
them. Until willing and ready, openly and frankly to acknowledge all our sins 
there is no hope of being able to believe for their pardon. 
Apollos. — Must not a man also forsake sin? 

Aquila. — That he must. Whilst there is a serious and stedfast purpose of 
amendment of life and manners, for such a resolution is involved in an evan- 
gelical repentance, there must also be the practice of that resolution in the 
breaking off from sin at once, and forsaking the same ; e Let the wicked forsake 
his way and the unrighteous man his thoughts ; let him return to the Lord, and 
he will have mercy on him, and to our God, for he will abundantly pardon ;' 
'he that confesseth and forsaketh, shall be forgiven.' The soul of the penitent 
then, is not only sick on account of sin, but sick of it ; weary of its ways of 
sinning, it is ready to do as far as possible, what God requires. 

Apollos. — But how can we know when a man has the determination, and is 
thus not only broken on account of sin, but broken off from it, and determined to 
resist the devil, and part with iniquity. 

Aquila. — A true sign of such a resolution, is when a man, upon the first 
opportunity that offers, really puts it into execution, and amends his life ; for a 
bare intention, an idle and an inactive resolution, is no part at all of repentance, 
and that for several plain reasons. 
Apollos. — What are these ? 

Aquila. — The most prominent are, that this work is one that is not ascribable 
to our own labour, or industry, nor to some external help to virtue, such as 
education, or good example, which beget in the minds of men, some love ol 
virtue, that is not wholly extinguished, unless in those that are desperately 
wicked. No! no! it is, my friend — the work of divine grace enlightening the 
mind, and influencing the heart of the sinner ; and as he is making efforts to 
improve the talents bestowed, that grace works the holy boldness by which the 
penitent is ready to let go and give up every sin, even the one that f does most 
easily beset him.' Hence we say, that idle wishes form no part of a work of 
grace j and this is still more manifest, if we consider that they do by no means 



420 THEOLOGICAL COLLOQUIES. 

make us better ; for after all these empty desires, and after all these fair resolu- 
tions are made, the man is not yet changed and converted to God. They do not, 
and cannot determine him to the pursuit of virtue, and the surmounting the 
difficulties which lie in his way. You must ever bear in mind, that not only the 
resolutions, but the fair promises of a man to reform his life, when made in his 
own strength, and without fervent prayer to God for help, and a deep conviction 
of his dependence on grace to help his infirmities, will be easily and with little 
ado broken. Here then my friend — you have the penitent in his distress, 
asking, 'what must I do to be saved;' and permit me to say, that another 
principle must be brought into exercise before that he can obtain comfort. 
Repentance, we have more than once affirmed, is only a means, which pre- 
pares the heart to venture on Jesus: it is that by which it is prepared to 
exercise the only absolute condition of salvation — I mean faith in our Lord Jesus 
Christ ; which although in a degree, is in exercise, all through, or in every stage 
of that distress which is felt by the penitent, is not that trust which justifies 
the sinner, and brings with it our pardon and comfort, felt and exercised 
by us, until the heart, sorrowing on account of the bitterness of repentance, seeks 
comfort only in our Lord Jesus Christ, by faith, as the only medium of obtaining 
the same. At this stage therefore, of our remarks on evangelical repentance, we 
must stop and prepare the way for the comfort of the penitent, by a description 
of that faith by which he is justified and pardoned. We cannot advance farther 
in experimental theology, without the consideration of this point. 

Apollos. — I now see the position in which the sinner is: guilty, self-con- 
demned, helpless, and above all miserable; he asks and most earnestly prays for 
relief. 

Jlquila. — See the penitent publican, f Cod be merciful to me a sinner.' He 
knows his state ; he feels that he is "a sinner.' Mark his humility ; he stands 
afar off; he 'smites upon his breast;' he will not so much as 'lift up his eyes to 
heaven;' he cries out for mercy. He goes to God, and him alone, not to the 
world ; mark how he implores mercy at the hand of heaven ! How my friend — 
he obtained mercy, is the point; that we must consider. 

Apollos. — Some say that repentance changes the relation, legally speaking, of 
the offender, and thus renders him a fit subject of pardon. 1 

Jlquila. — This is a fallacious notion, and is apparent from many considerations. 
It assumes, that in a case of impenitence, there is no moral fitness which allows 
of a pardon, even from mere compassion; that the penitent fits himself for this 
pardon ; that the prerogative of the Deity, whereby sin may be pardoned, must 
be delivered up, and indeed that repentance itself, creates that moral fitness for 
the exercise of an act of grace whereby the sinner is pardoned. Now, to admit 
this moral fitness for pardon, as the result of repentance, would be to deny that 
the death of Christ is a necessary atonement for sin. 2 

Apollos. — But have you not virtually admitted, that repentance changes the 
legal relation of the guilty, to God, whom they have offended ? 

Aquila. — No! I have not at any time that I know of; for though they are 
penitents, they are offenders still. The sentence of the law is directed against 
the transgression ; and I aver, that the whole law nowhere admits of pardon for 
any moral offence, on the sole ground, or for the sake of repentance, much less 
does it teach that repentance so changes the relation of the offender, as to entitle 
him to pardon. 

Apollos. — The law then, knows of no remission, only on the ground of 
satisfaction . 

Aquila. — On that ground, and that alone. The sentence of the law is directed 

1 Watson. 2 This is done by Socinus, in the admission of all these errors as truths. 



THE NEW COVENANT. 421 

against the transgression, and repentance does not annihilate, but on the contrary- 
acknowledges the fact of that transgression. 

Priscilla. — O ! I see it plainly ; the charge lies against the offender, whether 
he be obdurate or penitent. In either case, he is equally criminal, of all of 
which he stands truly charged. 

Aquila. — It is just so; and how then can his relation to the lawgiver be 
changed by repentance ? 

Apollos. — I behold it! Nothing but pardon can change that relation. 

Aquila. — Truly ; for nothing but pardon can cancel his crime ; and it is clear, 
my dear brother — that repentance is not that pardon. I appeal to your own 
experience. 

Apollos. — I see this will not do. 

Aquila. — By no means will it do ; for though men are now under a dispen- 
sation of grace, yet, after long continued obstinacy and refusal of grace, the 
Scriptures represent repentance, as incapable of turning away the coming 
vengeance of Almighty God; 'because I have called and ye refused;' 'when 
distress and anguish cometh upon you, then shall ye call upon me, and I will 
not answer; they shall seek me early, and shall not find me.' All these are acts 
of repentance which are of no avail, and produce no change in the relation of 
the guilty sinner, not only because the time for pardon has passed, but repentance 
cannot cancel sin, and they are punished accordingly. 1 

Apollos. — According to the theory of the Socinians, this ought not to be. 

Aquila. — Look for a moment at the order of Providence, and you will see that 
repentance is not indeed an arrest of judgment, nor does it so change the relation 
of the penitent as to entitle him to a pardon. Repentance does not prevent the 
penal consequences of sin, as every day manifests in the world. Repentance 
does not, my friend — restore health that is wasted and injured by intemperance. 
It does not bring back the property that is wasted and lost by prodigality and pro- 
fusion, much less does it restore a character that is dishonoured by an evil prac- 
tice. It is therefore evident that the moral administration under which we live 
shows that indemnity is not necessarily the effect of repentance in this life, and 
we have consequently no reason to conclude that it will be in another. 2 

Apollos.- — I perceive this, for if the justice of God required that sin should be 
pardoned upon repentance only, which cancelled its guilt, then that repentance 
must of necessity obtain the pardon whenever it was exercised. 3 

Aquila. — Assuredly, and therefore the true nature of repentance is not merely, 
as has been supposed, a sorrow on account of sin, because of the dreadful conse- 
quences to which it exposes the offender, unless it shall be pardoned, but, my 
friend — a clear perception of the evil of sin, and an entire dislike or abhorrence to 
it as such, with real remorse and sorrow as we have shown, that the authority of 
God has been contemned and slighted, and that his goodness has been abused. 4 

Apollos. — But why do you suppose that it is not merely on account of the con- 
sequences of sin ? 

Aquila. — For the plain reason, that to give pardon to such a repentance would 
be tantamount to the absolute abrogation of all law, and virtually the annihilation 
of all order and government, since every criminal, when convicted, would, as 
he finds himself in danger of punishment, necessarily repent, and this sorrow, 
according to the Socinian principle, would render it fit and right that forgiveness 
should be exercised, and consequently wrong that it should be refused. 6 

Apollos. — And in no case then, could the penalty of the law be fulfilled and 
enforced. But the repentance, my friend — of which you speak as an abhorrence 

» Watson. 2 Butler's Analogy. 3 Watson. * Ibid. * Ibid. 

54 



422 THEOLOGICAL COLLOQUIES. 

of sin, and dislike to it, arising from the perception of its evil, is a repentance, 
of which it does seem to me, man is wholly incapable, in his present fallen state. 

Aquila. — I admit this, my dear brother — and it is the very reason why it is a 
scriptural one, 'For of myself I can do nothing.' It must not be forgotten, that 
such is the fallen and corrupt state of man, that he is incapable of a repentance of 
this kind, unaided by divine grace. This follows from that account of human 
depravity which is every where set forth in the holy Scriptures. And in con- 
formity with this view of repentance, is said to be the gift of Christ, who 'as a 
prince and a Saviour was exalted to give repentance to Israel,' as well as 'the 
remission of sins,' a gift altogether superfluous, if men could repent of them- 
selves. 

Prisciila. — If it had been in the power of mortal to repent without grace, I had 
done it, I think; but to suppose man capable of repentance, which is the result of 
genuine principle, is to assume human nature to be what it is not. 

Aquila. — Indeed, the whole turns on that very point: for if men be totally 
corrupt, the only principles from which that repentance and correction of man- 
ners, which are supposed in the argument can flow, do not exist in his nature. 1 

Apollos. — And if we allow, according to the ideas of some, no more than that 
the propensity to evil in him is stronger than the propensity to good, it would, I 
suppose, be absurd to suppose, that in opposing propensities, the weaker should 
ever resist, and especially overcome the more powerful. 

Aquila. — You are certainly right, Apollos — and if the justice of God be consi- 
dered with reference to government, the impossibility of exonerating a penitent 
offender because of his repentance, as a mere condition, and the upholding at the 
same time a righteous administration, is most apparent. Death is the penalty of 
transgression, and not to execute it on the pentitent as well as impenitent, would 
be, as we before said, virtually to annul that authority. In this awful dilemma, 
a question arises in the mind of the poor penitent, 'What must I do to be 
saved.' 

Apollos. — There is the point of difficulty, I plainly perceive. Remission of 
sins, or pardon, is the object in view. How is it to be obtained is the great 
question of difficulty with the man in quest of mercy. 

Aquila. — As the principle therefore laid down by the adversaries of the atone- 
ment, and vicarious offering of Christ for sin, is fallacious, and as repentance 
does not render it morally fit in God to pardon sin, we must look for its remission 
in another way. And while we say that it is a preparatory means, as is prayer, 
&c. for the exercise of a lively and evangelical faith, it must ever be borne in 
mind that it is no condition of pardon. 

Apollos. — The whole subject is clear and distinct as to the fact that repentance 
cannot cancel crime, or wash away guilt. 

Aquila. — No ! my friend — and let me tell you, that this very point in christian 
experience is perhaps the most important one in all the christian's course. How 
apt is Satan, how apt are men, especially the half-hearted, the carnal, and the 
formalist, to persuade the penitent, when at this stage, the highest point of his 
anguish, either that all is safe, or to despair of mercy forever. Here many a soul 
has been wrecked and ruined. Satan tells him, you have wept and sorrowed 
enough, or it is too late ; the carnal professor and formalist say, why such unne- 
cessary efforts about salvation ? you need not be thus concerned, there is no 
danger. 

Prisciila. — And if one does not take care, he will be persuaded that he has sor- 
rowed so much, that his tears and griefs will cancel his guilt, and he will thus 

1 Wesley and Watson. 



THE NEW COVENANT. 423 

rest in the arms of carnal security, or perhaps he will be ready to conclude that 
all is lost, it is too late, he cannot be saved, there is no hope, he has wept and 
prayed, but has found no alleviation of his sorrows. O ! how hard it is to join 
issue when so much is at stake, put in the plea of guilty, and yet confidently 
expect pardon. 

Jiquila. — We will leave the penitent, my friend — just where he is, to weep and 
mourn until to-morrow evening, it will do him no harm. Then we propose to 
show how he may have a free and full pardon, without money and without price- 



COLLOaUY VII. 

VIRTUES OF THE WILL CONTINUED— FAITH IN OUR LORD JESUS CHRIST, THE ONLY NECESSARY 
CONDITION OF JUSTIFICATION— ITS NATURE IN CONJUNCTION WITH ITS SEVERAL ACTS. 

Jiquila. — Well, my friend A polios — we came, I think, deliberately to the con- 
clusion at our last interview, that sin is not pardoned by the mere prerogative of 
the Deity, nor is it to be purchased by the repentance of any man, as repentance 
cannot cancel transgression. It is therefore of the utmost importance that we 
ascertain the ground on which it may be cancelled, and man be restored to the 
divine favour. This is the great question, what is the consideration on which the 
penalty due to offences is delayed, or forever averted ? 

Jlpollos. — This is the very point, and the one too where we halted on the last 
evening. fr 

Jiquila. — We have elsewhere shown, that the death, and propitiatory offering 
of our Lord Jesus Christ is the only foundation on which we may predicate our 
hopes of pardon, and of restoration to the divine favour. 

Jlpollos. — I am fully convinced of this, and I further know, that both the Old 
and the New Testaments agree in this one fact, that for the sake of our Lord 
Jesus Christ, and him alone, sin is pardoned. In the provision of that sacrifice 
made by him, there is a manifestation of the only method of love, wisdom, and 
justice, by which a merciful God justifies the ungodly. But my iriend — the point 
of difficulty is as to the means or medium by which the atonement that the 
Lord Jesus Christ has made, may be applied for the pardon of sin and a change 
of heart. Now, you know that some have taught that repentance itself is that 
change. 

Aquila. — I have all along admitted that repentance is involved in the regenera- 
tion of our souls, as one of the means used by divine grace to prepare the heart for 
the lively and active exercise of an evangelical faith ; but that repentance is not 
this change of heart or regeneration is very plain, for you know that regeneration 
actually begins with repentance, for if the regenerate state is only entered upon at 
our justification, then all that can be meant by repentance in the Scripture is, that 
preparatory process which leads to regeneration, as it leads to the pardon of sin, 
commencing as we have shown with conviction and contrition, and going on until 
there is a repentant turning unto the Lord. 1 

Jlpollos. — In the order which God has established regeneration does not take 
place then without this process. 

Jiquila. — Certainly not. Conviction of the evil, and danger of an unregenerate 
state, must be felt, prayers are to be offered, blessings are to be ardently sought 
after in God's appointed way ; men have to confess, and feel too their own ina- 
bility, and the sentence of death in themselves ; the destructive nature, the viru- 

1 Watson. 



424 THEOLOGICAL COLLOQUIES. 

lence and tremendous consequences of sin. All these are means preparatory to 
the full exercise of evangelical faith for pardon, 1 and I hope you will not sup- 
pose, my friend — that a man can be regenerated without being pardoned and 
justified. Why does he repent, after what does he sorrow, for what does he 
seek? 

Apollos. — O ! it is for pardon and mercy at the hands of God. 

Aquila.— Yes — and the fact that this is the case, shows that repentance is not 
the regeneration for which he is in quest. 

Apollos. — But is not repentance of grace ? 

Aquila. — I have said so more than once. It is true that a deep and serious con- 
viction for sin, the struggles against the corruptions of an unregenerate heart are 
all proofs of a work of God in that heart, and of a great moral reform, but it is 
not the change itself, because regeneration is that renewal of our nature which 
gives us dominion over sin, and enables us to serve God from love, and not merely 
from fear; and it is yet, while the man is a penitent, confessedly unattained, being 
still an object of search and eager desire. Look now, I will again say, at your 
own experience, my brother — and tell me what is its testimony ? 

Apollos. — I must admit that it does tell me, when yet but a penitent, I was not 
'created anew unto good works.' 

Aquila. — Certainly not ; for this is a special and instant work, attending our 
justification, and for this very reason is not obtained before the pardon of sins, and 
always accompanies it. 2 

Apollos.— -The penitent sinner then has done all that he can do, in order to 
obtain this pardon and regeneration, and grace too has helped him all along, 
how then does he obtain it, and in what manner can his guilt be cancelled ? 

Aquila. — I have said, that the wrath of God is averted by the death of Christ, 
which as a propitiation avails in our behalf. I now say that the efficacy of that 
atonement is applied by faith, which, as mentioned above, is the only absolute 
or necessary condition of pardon and regeneration. 

Jlpollos. — But tell me, my brother — before you advance in this subject, is not 
the doctrine of justification and pardon only by faith, a doctrine wholly Calvin- 
istic ? 

Aquila. — Certainly, my friend— it is not. Writers of limited reading, and per- 
verted ingenuity, have attacked it under this mistake, but it is not so : for the 
doctrine of faith, as the only absolute condition of pardon and restoration to the 
divine favour, is a doctrine of the church of England, as well as the Lutheran church. 
It was the doctrine of Arminius and the Dutch Remonstrants, at least the early 
divines of that party, and though among many ministers of the church of England 
the errors of popery on the subject of justification, have had their influence, and 
indeed some who have contended for justification alone by faith, have lowered 
the scriptural standard of believing ; yet has the doctrine itself been ably main- 
tained by many of that denomination, who have ever resisted Calvinism. As 
we have seen more than once, my friend — the doctrine of justification by faith 
alone, a faith which excludes all works, both of the ceremonial and moral law, 
all works performed by Gentiles under the law of nature ; all works of evangeli- 
cal obedience, though they spring from faith, has been defended by Whitby in 
his preface to the notes on the Epistle to the Gallatians, who you know was a 
decided anti-Calvinist. Indeed the same may be said of many others. 2 
Apollos. — But I mean as an entire church. 

Aquila. — Yes — an entire church, indeed churches. For there are the Wes- 
leyan Methodists in England, the followers of that learned and holy man, the late 
Rev. John Wesley, whose writings and preaching were a constant testimony to 

» Watson. 9 Ibid. 



THE NEW COVENANT. 425 

salvation by grace, through faith. God made him and his followers, the instru- 
ments in reviving by their preaching and writings, the evangelical doctrine of 
justification by faith alone. They have clearly and ably established this truth in 
England, in connection with the doctrine of a general redemption by our Lord 
Jesus, and God's universal love to all mankind x Moreover, the ministers of the 
Methodist Episcopal Church in North America, the brethren of the British 
Methodists, and followers of the same founder, Mr. Wesley, have proclaimed 
this blessed and most comfortable doctrine of justification by faith alone, in almost 
every part of the vast western continent. 

Apollos. — But by affirming that faith is the condition of justification and par- 
don, do you mean that there is no justification without it? 

Aquila. — The word of God is explicit on this point, 'he that believeth not is 
condemned already, 1 and so long as he believeth not, that condemnation cannot be 
removed 'but the wrath of God abideth on him.' So my friend — as long as we 
are without this faith 'we are strangers to the covenant of promise, we are aliens 
to the commonwealth of Israel, and without God in the world.' 2 

Apollos. — Whatever virtues then, as they are called, a man may have, I speak 
of those to whom the gospel is preached, and whatever good works as they are 
accounted such may have, they do not transfer man from under this curse, he is 
still a child of wrath. He must believe in order to be saved. 

Aquila. — Yes — and what have we to do to judge those to whom the gospel is 
not preached. Faith therefore is not only the necessary condition, but my friend — 
the only necessary condition thereof. This is a point that must be clearly and 
well understood and observed ; that the very moment we are enabled by grace to 
believe, for faith is the gift of God, that faith is accounted to the poor ungodly 
sinner for righteousness. 3 

Apollos. — He hath no righteousness at all, antecedent to this, not so much as a 
negative righteousness or innocence, has he? 

Jlquila. — No! but faith is imputed to him for righteousness, the very moment 
that he believeth. 

Apollos. — But God does not think lhat he is, what he is not, righteous when he 
is not so 1 

Jlquila. — Surely he does not. But as he made Christ to be a sin offering for 
us, that is, treated him as a sinner^ and had him substituted as a victim, and pun- 
ished in our stead for our sins; so he counteth us righteous, from the very time 
we believe in him ; that is, he doth not punish us for our sins ; yea, treats us as 
though we were guiltless and righteous. 4 

Apollos. — But there appears to be a difficulty in assenting to the proposition, 
that faith is the only condition of justification. 

Jlquila. — This difficulty then must surely arise from not understanding it. 

Apollos. — What do you mean by it ? 

Aquila. — Simply that it is the only thing without which no one is justified. 
The only thing that is immediately, indispensably and absolutely necessary, in 
order to our pardon. For instance, admit that on the one hand a man should 
have every thing else, without faith, yet he cannot be justified. For suppose a 
sinner of any kind or degree, in a full sense of his total ungodliness, of his 
utter inability to think, speak or do good, and his absolute meetness for hell fire : 
suppose this sinner helpless and hopeless, cast himself on the mercy of God in 
Christ Jesus, which indeed he cannot do as we have shown, but by grace assist- 
ing him, who can doubt but that he is forgiven in this very moment? who will 
affirm that any thing more is indispensably required before that sinner can be 
justified, for as although a man should have every thing else, without faith he 

1 Watson. 2 Ibid. 3 Ibid and Wesley. « Watson. 



426 THEOLOGICAL COLLOQUIES. 

cannot be justified ; so if he lack every thing else and have the faith, he is freely- 
pardoned and accepted of God for Christ's sake, for we are saved through faith. 1 

Apollos. — But is not salvation by grace, through faith, as the only condition a 
doctrine unfavourable to morality ? 

Aquila. — Certainly not, and no man but one who altogether misapprehends it, 
can possibly admit such an idea. This doctrine I admit has often been abused, by 
those, who Antinomian in their principles, have sought to cover their unrighteous- 
ness, while actually living in sin, by the righteousness of Christ; but you must 
remember, my friend — that truth is ever liable to be perverted and corrupted by 
men, under the influence and love of sin. There is one short answer to your 
objection. It is this, that although we are justified by faith alone, that faith 
which justifies the soul is not alone, in that heart which exercises it. 2 

Apollos. — How is this ? 

Aquila. — In receiving Christ, say the reformers, faith is sola, yet not solitaria. 
It brings into lively exercise all the virtues and graces which are commanded in 
God's word and especially that love which is the fulfilling of the law. 3 

Apollos. — I wish you now, my friend — to explain the nature of this mighty 
principle, by which a sinner, already condemned, is so freely pardoned and 
blessed of heaven. 

Aquila. — The true nature of justifying faith, we will proceed to notice and 
explain presently, my friend. It may be proper here to say, that it is not every 
act of faith, that is justifying faith : or faith in the general truths of revelation, 
which is imputed for righteousness, though it supposes them all, and is the com- 
pletion of them all. We understand then that it is not faith generally considered, 
that is imputed to us for righteousness, but faith that is the trust in the atone- 
ment, offered for us by another, our Lord Jesus Christ, by which trust in some- 
thing without ourselves, we acknowledge our own insufficiency, guilt, -and 
unworthiness, and directly ascribe the merit to that in which we trust, and which 
is not our own, but the propitiation of the blood of Christ. 4 Without therefore 
taking notice of the various acceptations of the term faith in the Scriptures, and 
the perfection or imperfection of it, according to the degrees of revelation granted 
to men; let us notice, my friend — generally that sort of faith, which is called 
christian faith. 

JLpollos. — There are various degrees of it then. 

Aquila. — Certainly there are, and as stated above, various acts of it. Now in 
order to set forth what we conceive to-be implied in faith, you must bear in mind 
that we are to notice it generally. As assent to the truths of God, and especially 
the christian system — and then particularly, as the faith by which the penitent 
soul is justified and pardoned, the believer sanctified and ultimately saved. In 
order to do this in a way which may assist us in coming to a deliberate con- 
clusion, in regard to its true nature, let us include its several acts under three 
distinct heads. 'The first is that which we would call the antecedent act of 
faith, and is represented by divines as knowledge. The second is its formal act, 
in which we ascertain its true nature, as not only assent of the understanding to 
truth and consent of the will to be influenced and governed by it, but a full per- 
suasion of the virtue of the atonement, and a firm reliance upon its efficacy for 
the pardon of sin, which reliance brings with it an assurance and evidence of that 
pardon. We may then notice its consequent act, namely obedience, which is not 
only a constituent part of faith, but an immediate effect of it, and that which 
proves it lively and active. 5 

Apollos. — Well — what would be a general exposition of the faith of the gospel. 

1 Wesley. 3 Watson. 6 Limborch. 

8 WeBley and Watson. 4 Ibid. 



THE NEW COVENANT. 427 

Aquila. — Faith does appear to be not only a knowledge and an assent whereby 
we are persuaded that Jesus is the Christ, the only Saviour of all who live 
according to the gospel rule ; but likewise the confidence and assurance that we 
put in him as our prophet, priest and king, by which we are fully persuaded, if 
we obey his doctrine, that we shall by him obtain not only the pardon of our sins, 
but everlasting life. This produces a serious and an effectual purpose to perform 
that obedience which he requires of us. This I would call belief, and it would 
seem to embrace the whole christian system and christian course. As before 
said, the faith that justifies is an act separate, if I may so speak, but embraced in 
this faith of the gospel of Jesus Christ, which we call general. 1 

Apollos. — From this definition it would appear then that faith is not a single 
habit or act, but consists of several parts and comprehends several acts. 

Aquila. — I think so, and have already alluded to some of its various acts. 

Apollos. — Tell me then my brother — what is that antecedent act of faith of 
which you spoke of just now? 

Aquila. — This I have said is knowledge, on which it does appear to me self- 
evident that faith is founded, and which being taken away, is effectually destroy- 
ed ; for how says an apostle 'shall they believe in him of whom they have not 
heard,' i. e. how can a man believe a thing of which he knows nothing. Hence 
it is my friend that by a synecdoche of a part for the whole, faith itself is sometimes 
described by the word knowledge. 'And this is eternal life to know the only true 
God and Jesus Christ whom thou hast sent.' 'They profess that they know God,' 
i. e. believe on him, 'but in works they deny him.' I might quote other texts to 
prove this. 

Apollos. — What, my friend, is the object of this knowledge'? 

Aquila. — Simply all those things that are necessary to be known in order to 
salvation, such as God, his attributes and works, Jesus Christ, his person and 
offices, with the divine precepts, promises and threatenings. 

Apollos. — Surely you do not include as an object of this knowledge, and as 
things necessary to be known, those points controverted in schools? 

Aquila. — Most certainly I do not. I only mean those things without which 
there ean be no true faith in God, and in our Lord Jesus, as our deliverer and the 
foundation of all our hope ; and without which faith, all our observations on the 
divine precepts and belief of the promises can be of no avail. 

Apollos. — And even if I do credit all that is contained in the apostles' creed, 
and exhibited there as a summary of the christian system, it will be but belief, 
and only one act of faith, called the persuasion of knowledge. 

Aquila. — This is surely the case, and although we would not discourage, but 
to the reverse, press the value and importance of knowledge: still, as I before 
remarked, it must be borne in mind that it is not the act of faith by which the 
sinner is pardoned. This is only its antecedent act, that is knowledge. What- 
ever may be the progress that any christian may make, in this knowledge of 
divine things ; and, however it is not my intention to discourage a close investi- 
gation of all the great principles of the christian system, it must be borne in mind, 
that many only know and believe the things necessary to salvation, and live 
according to that knowledge and belief: these are really of the number of the 
faithful, though they may be ignorant of many truths, which though useful, are 
not absolutely necessary. 2 

Apollos. — But do you mean that every one who professes Christianity ought to 
know and understand the doctrines and truths of the same? 

Aquila. — I think all ought to try to understand all things necessary to salvation, 
and in order to this, they should not only hear, converse, and read, but closely 
study to know those things at least. 

J Limborch. 3 Wesley. 



428 THEOLOGICAL COLLOQUIES. 

Jlpollos. — But why may not they receive them upon an implicit faith? 

Aquila. — Indeed, this is the very reason why I say that every man should he 
ahle to give a reason, of the hope that is in him. So far from taking it upon an 
implicit and blind faith, as do Romanists, we ought to oppose light and knowledge 
to the darkness and ignorance, by which the man of sin sustains his superstitions, 
and keeps in a state of complete vassalage and spiritual bondage, thousands who 
know not the right hand from the left in matters of religion. O ! that is a dread- 
ful superstition, that a man is obliged to believe as the church believes, though 
he knows nothing himself. An implicit faith places a man, as it were, under a 
cloud, by which a thing is believed in general, contrary to that explicit faith by 
which one receives a thing distinctly and particularly. 1 

Jlpollos. — But there must be some implicit faith in divine things ; must there 
not? I do not understand this knowledge as a remedy against an implicit faith. 
Do give me your views of it, will you? 

Aquila. — An implicit faith may admit of a two-fold sense. Thus, as it relates 
to the holy Scriptures and all the things contained therein : so when we explicitly 
believe in general, that the Scripture is divine, and consequently all and every 
thing contained in it must be credited, we likewise implicitly believe all the histo- 
ries and doctrines delivered therein. It being enough to show that they are in 
the Scriptures, in order to create belief. But it is to be recollected that this 
cannot become saving faith, until the particular things necessary to salvation are 
believed distinctly and explicitly. But as it relates to the church- of Rome an 
implicit faith is joined with an ignorance of the doctrines of religion and of 
things necessary to be believed in order to salvation ; this is another sense in 
which it is used. So in the popish sense it is that whereby the laity, who either 
know not, or as yet, do not understand the articles of faith, do believe implicitly 
in this general proposition, that all things are true, which the church of Rome 
believes and holds as true. 2 In such a sense implicit faith is intolerable. For in 
the first place, it is not a divine, but a human faith, built upon a rotten founda- 
tion, viz : the authority of men subject to error, and consequently so fallacious, 
as that no man who values his salvation would rely upon it. And secondly, we 
are commanded in the word of God to procure knowledge for ourselves ; 'to try 
all things, and hold fast that which is good 5' that so we may 'beware of false 
prophets, that come to us in sheep's clothing' while they are but 'ravening wolves.' 
We are told not to believe every spirit, 'but try the spirits whether they be of 
God,' to 'prove all things and hold fast that which is good,' 'to search the Scrip- 
tures,' and we have the example of the noble Bereans, 'who did search,' though 
apostles preached to them, and confirmed their preaching by miracles. 

Jlpollos. — This I see, my friend, is an indispensable duty, and no excuse, is 
admissible or will acquit us at the bar of God, if we are negligent of it. It is 
plain that every man ought to 'meditate' in the law of God 'day and night.' But 
my brother Aquila, there is an objection. It is said by Romanists that the priests 
of their church stake down their own souls for the truth of their doctrine, and it 
is therefore inferable, at least that it is true. 3 

Jlquila. — This consequence I do not admit ; besides there is no safe reliance, 
that can be placed on such a security : is it possible that such a surety, already 
indebted so far to the divine justice, on account of personal sins, from the guilt 
and condemnation of which they cannot discharge themselves, will undertake to 
be responsible not only for the errors, but the sins of others? Besides, God refuses 
to accept of any such security or surety ; but will reward 'every man according 
to his own works,' and every man 'must give account of himself to God.' More- 
over it is no certain evidence that any doctrine is true, because a teacher pledges 

1 Limborch. 2 Ibid. 3 Ibid. 



THE NEW COVENANT. 429 

his .own soul for it. It is evidence,, and that very good, that he himself believes 
it, but not, my friend — that it is in itself true. 

Apollos. — I had never thought till this moment of this very important difference. 
I see how a man may prove his own sincerity, and suffer to attest his own belief 
in a thing, while at the same time the thing itself may not be true. 

Aquila. — And tell me Apollos, what superior claim has the church of Rome 
over other churches on this account? Is not every christian teacher bound to lay 
down his life for his doctrine? Have not many done so, and indeed, have not 
many been constrained to do it by the church of Rome itself, whose inquisitorial 
authority, has used the hand of oppression and tyranny, to force the consciences 
of thousands, whom in cold blood it has slaughtered ? 

Apollos. — But k is said by Romanists, that the understanding ought to be 
brought into captivity, which cannot be where men are left at liberty to acquire 
knowledge as they please. 1 They quote this text, "casting down imaginations and 
every high thing that exalteth itself against the knowledge of God, and bringing 
into captivity every thought to the obedience of Christ.' 

Aquila. — Well, but my friend — the contrary of this is true. For because the 
understanding is brought into captivity, therefore a knowledge is required of those 
things which the understanding ought to be subjected to, else this captivity, it is 
evident, would not be rational, but a blind and brutal one. Thus the understand- 
ing of man is brought into captivity, when relying on divine revelation, it searches 
for true wisdom in that alone, laying aside its own wisdom, which it finds no true 
guide to the supreme good. It is therefore after this manner that the apostle 
would bring every understanding into captivity to the obedience to Christ, draw- 
ing men to the christian faith by the efficacy of the doctrine, and the power of 
his miracles, that denying their own wisdom with which they were puffed up, 
they might yield themselves the willing disciples of Christ the Lord. 

Apollos. — Thus we are to learn, through the medium of this gospel, whether 
read or expounded from the pulpit, that true wisdom which is for the salvation of 
our souls. 

Aquila. — Surely it is so, my friend — and not that the doctrine is true because a 
man has died for it, for the worshippers of idols annually die for their idolatry. 
This does not make it true, though it may prove their sincerity. We are to search 
for ourselves, and when we are rationally convinced of the truth we are to 
embrace it in the belief thereof. Here is true christian knowledge the antecedent 
or rather first act of faith : an act which, in a greater or less degree, is exercised 
by every man who is justified. This is a first act of faith, if I may so speak, an 
act that precedes justifying faith, and is therefore called by us its antecedent act. 
This knowledge is often imparted in a very short time, by the Spirit, word, or 
ministers of God, and sometimes indeed by all combined. 2 

Apollos. — What then is that formal act of faith which succeeds to it? 

Aquila. — The formal act of faith must necessarily have a close connection 
with knowledge, since without it, knowledge is assuredly unavailable for salva- 
tion is assent and reliance. 

Apollos. — How, my friend — can this be proved ? 

Aquila. — Simply by the fact, of which the Scripture furnishes abundant testi- 
mony, that both wicked men and devils know, but still have not faith in the Lord 
Jesus Christ. 'And that servant which knew his Lord's will, and prepared not 
himself, neither did according to his will, shall be beaten with many stripes.' 
'They profess that they know God, but in their works they deny him, being 
abominable and disobedient, and unto every good work reprobate.' Here are 
wicked men, knowing God and his will, but they do it not. So it is said of devils, 

1 Limborch. 2 Wesley and Clarke, 

55 



430 THEOLOGICAL COLLOQUIES. 

'And in the synagogue there was a man who had a spirit of an unclean devil, and 
cried out with a loud voice, let us alone, what have we to do with thee, thou 
Jesus of Nazareth j art thou come to destroy us? I know thee who thou art, 
the Holy One of God.' And the damsel possessed with a devil followed Paul and 
his associates many days, and cried, saying, 'These men are the servants of the 
most high God, which show unto us the way of salvation.' Here also is evidence 
that devils know, yet they have not faith, only belief. 

Apollos. — And this is the reason why it is said that the devils also believe and 
tremble. I see now the difference, and it is a very important one indeed. 
Knowledge will produce, as in wicked men and devils, belief not faith. This 
belief in man may evidently exist without faith, and knowledge will not justify 
and save. 

Aquila. — And yet every assent or persuasion, as we shall see, is not sufficient. 
That which is truly an act of faith must be solid and firm, founded on the rational 
judgment of the will, produced in us not only by a serious and an accurate medi- 
tation on those things which render us fully persuaded of the certainty of what 
we are to believe, but the spirit and grace of God bringing near and applying 
those things in such a way to the heart and to the soul, as that they enter into a 
full persuasion, most cheerfully, of the truth of all that God declares, in regard to 
man's condition, and his willingness to save, only for Christ's sake. 

Apollos. — Any other persuasion or assent, predicated on slight grounds, cannot 
be effectual or lasting, I presume. 

Aquila. — By no means. It is rather opinion than faith, it is an obedience that 
is rather blind than rational, a sort of brutal impetus of the mind, rather than an 
act of the judgment, founded on a deep conviction of the truth of all that God has 
said. Here then we have the Spirit of God pressing most urgently the truths of 
the gospel on the mind, with all their high and important motives, not only con- 
vincing of sin, but persuading the sinner that a glorious remedy may be found for 
transgression, in the bleeding wounds of our Lord Jesus Christ. 

Apollos. — What is the object of this faith 'I 

Aquila. — Generally speaking, the object of faith ought to be first, the truth j 
for no man can be expected, nor is he obliged to believe a lie, and God himself, 
who is faithful and holy, nay, who is the truth itself, cannot enjoin it on man to 
believe a falsehood, for this would be incompatible with his nature : and of course, 
secondly, those things are only to be believed which the Deity in his word declares 
to be true, for faith is an assent that relies on the testimony of God, but he neither 
does nor can declare what is false to be true. Again, the divine law does not 
command us to err, because every error is repugnant to the divine rectitude, and 
the perfection of its nature ; but to believe a falsehood is to err, and indeed to err 
capitally. It would therefore follow, if the object of faith can be a falsehood, 
divine faith might then sometimes be an error, viz. an assent to that which is 
false, which is, most assuredly, egregiously absurd. 

Apollos. — You must however know, my friend — that it has been taught that 
the reprobate are bound to believe that Christ died for them, though he did 
not. 1 

Aquila. — I know that some divines have taught this, and have not been 
ashamed openly to assert that God can, nay sometimes does, oblige a man to 
believe what is false. Indeed, some have gone so far as to invent reasons, as they 
are called, to justify this notion. 

Apollos.— What are these ? 

Aquila. — They say that Adam was obliged, in his state of innocence, to believe 
that he should obtain eternal life, which was false. Now, my friend— it is plain, 

1 Limborch, 



THE NEW COVENANT. 431 

and even so beyond a contradiction, that Adam was not bound to believe this, if 
any requisition of this kind were made at all, absolutely, but only conditionally if 
he persevered in that state : else he could not have believed in the divine threat- 
ening, that in the day wherein he eat of the forbidden fruit, he should surely 
die. 1 

Jlpolhs. — I see this, and the force of your answer, but it is urged, you know, 
my friend — that Abraham was bound to believe that God was willing that he 
should sacrifice his son, and that this was false. 

Jlquila. — My brother — do you not remember that this order of the Deity is 
expressly called a temptation, and consequently is of quite a different nature from 
the rest of the divine precepts ; unlesss men will be so inconsistent as to say, that 
God, when he commands the reprobate to believe in Christ, only means to tempt 
them. Besides, properly speaking, Abraham was not commanded to believe that 
God was willing that he should really kill his son, but only that he should sacri- 
fice him. 2 This latter he did believe, and accordingly prepared himself to obey 
the command ; but it was not his business to inquire whether God intended that 
he should really kill his son, or whether he commanded it only to try him, he 
did not hesitate. 

Jlpollos. — The inference then is, that the true object of christian faith is every 
truth necessary to salvation? 

Jlquila. — It is every object necessary to be believed, in order to eternal salva- 
tion. You must, however, remember that this is comprehended under one single 
truth, viz. that Jesus is the Christ; therefore, that in Scripture is most commonly 
said to be the object of a christian's faith, as it is required of us to believe 
nothing else. 
Jlpollos. — But this is expressed, is it not, under various terms therein ? 
Jlquila. — It is, but all amount pretty much to this, that Jesus of Nazareth, who 
preached the gospel in Judea, and excelled in miracles, was crucified, rose the 
third day from the dead, and ascended into heaven, that he was the Christ, the 
Saviour promised by the prophets, and is to be owned as such, and that the offer- 
ing which he thereby made for sin is now available with God personally for me, 
in the pardon of sin, the justification and adoption of the soul into his family, as 
his child. 
Apollos. — Do you think that the Scriptures sustain this position ? 
Jlquila. — I do. Thus our Lord said to Peter, 'But whom say ye that I am?' 
And Simon Peter answered and said, 'Thou art the Christ, the Son of the living 
God.' So he said to doubting Thomas, 'Reach hither thy finger, and behold my 
hands, and reach hither thy hand, and thrust it into my side, and be not faithless 
but believing. And Thomas answered and said unto him, my Lord and my God. 
Jesus said unto him, Thomas, because thou hast seen me thou hast believed, 
blessed are they thai have not seen, and yet believed ' So to the Ethiopian prince, 
'Philip said, if thou believest with all thine heart, thou mayest' be baptized. 
'And he answered and said, I believe that Jesus Christ is the Son of God.' Thus 
says St. John, 'whosoever believeth that Jesus is the Christ, is born of God.' And 
St. Paul, 'If thou shalt confess with thy mouth the Lord Jesus, and shalt believe 
in thine heart that God has raised him from the dead, thou shalt be saved. And 
to the inquiring and penitent jailor, who asked, 'What must I do to be saved ?' the 
answer was, 'Believe on the Lord Jesus Christ, and thou shalt be saved, thou and 
thy house.' Indeed, my friend— a great part of the third chapter of John is to 
show that by faith in the Son of God a sinner is to be saved, and that he who 
does not believe in him, has not that salvation from sin here, and everlasting life 
hereafter, but must surely perish. 

i Limborch. * Ibid 



432 THEOLOGICAL COLLOQUIES. 

Jlpollos. — I should like for you to inquire more distinctly what is necessarily 
required for believing that Jesus is the Christ. 

Jlquila. — This proposition, that Jesus is the Christ, which is the object of the 
faith that justifies, comprehends, it appears to me, two things, the subject and 
the predicate as they are called. The one denotes the person and the other the 
office of the Saviour, of which there must evidently be, a full persuasion or assent 
in the mind. 

Jlpollos. — How is this, and what do you mean by it? 

Jlquila. — I mean by the predicate, of the proposition here set forth as Christ the 
Son of God, which according to the usual style of the writers of the New Testa- 
ment, signifies the Messiah promised to the Jews, by whom salvation was to be 
obtained. Who not only directs us in the way to eternal life, but also by his 
accursed death, delivers us from the curse, being made as has been proved a pro- 
pitiary sacrifice for us, strengthens us by his spirit against all the insults and 
temptations of the devil, and at last by his almighty power will raise us from the 
dead, and bring us to eternal life and glory. 1 

Jlpollos. — The dignity of the character as a matter of persuasion or assent in 
the mind, is sometimes expressed by the word Christ, and sometimes by the Son 
of God, which are synonymous terms, or rather equivalent in the Scripture 
phrase. 

Jlquila. — It is so. The words of David seem to have given rise to this title 
'thou art my son, this day have I begotten thee,' and again, 'I will be to him a 
father and he shall be to me a son.' These expressions are evidently applied by 
the apostles to the Messiah, in a most sublime and mystical sense, and were so 
understood by the Jews. Thus says an apostle, and we declare unto you glad 
tidings, how that the promise which was made unto the fathers, God hath fulfilled 
the same unto us their children, in that he hath raised up Jesus again, as it is also 
written in the second psalm, 'thou art my son, this day have I begotten thee. 
So in Hebrews, St. Paul, says 'for unto which of the angels said he at any time, 
thou art my son, this day have I begotten thee ?' And again, 1 will be to him 
a father, and he shall be to me a son.' 

Jlpollos. — I remember very well that there are many places in the New Testa- 
ment, where this truth, the fact of the Saviour being the Christ, i. e. the anointed 
for our salvation is set forth, and that this is to be received and believed by all 
who would be saved is authenticated by those texts. 

Jlquila. — There are many texts to this effect : and this is evident from 
the acknowledgments of Nathaniel. He 'answered and said unto the Saviour 
thou art the Son of God the King of Israel.' So, also, the confession of Peter, 
quoted above, and that of the other disciples, when Jesus had walked on the 
sea, these 'came and worshipped him, saying of a truth thou art the Son 
of God.' This we have seen was the confession also of the servant of Can- 
dace, and we may add that the greatest of all the testimony, is that which 
Jesus himself gives us of this truth when he was examined by the high priest, 
who said 'I adjure thee by the living God, that thou tell us whether thou 
be the Christ the Son of God.' Jesus saith unto him 'thou hast said, neverthe- 
less, I say unto thee that hereafter shall ye see the Son of Man setting on the 
right hand of power, and coming in the clouds of heaven.' This he also confirms 
in another place. So 'Jesus answered them, is it not written in your law, I said 
ye are God's. If he called them Gods to whom the word of God came, and the 
Scripture cannot be broken, say ye of him whom the Father hath sanctified, and 
sent into the world, thou blasphemest, because I said I am the Son of God.' 

Jlpollos. — To believe then that Jesus is the Christ, or the Son of God, signifies 
no less than to be fully persuaded that he is that extraordinary Saviour, promised 

1 Liraborch. 



THE NEW COVENANT. 



433 



so long before, to whom the office of saving men was committed by the Father, 
in which office he was inaugurated, being anointed by the Holy Ghost. 

Aquila. — To this the entire volume of inspiration agrees. And as to the sub- 
ject, as it is called, of the proposition, the full and perfect knowledge thereof, does 
not seem to be absolutely necessary, for the truth and evidence of it. True it is 
the person to whom the office of a Saviour is committed by God, ought to be 
apprehended, who is denoted by the name Jesus ; which name signifies a certain 
one, regularly installed by God the Father into that office. But whether this 
person consists of two natures, one eternal and divine, the other human, both 
united in one person, it is thought by some does not appear to have direct refe- 
rence to the truth of this proposition, but ought to be inquired after in other parts 
of Scripture. 1 

Apollos. — But we must believe that this person is the Son of God. 

Aquila. — Yes ! my friend, and not only on account of his miraculous conception, 
but also the eternal filiation ; but whether the eternity of this be the object of the 
christian's faith is the question. Some think that this cannot be concluded from 
the proposition, but must be proved from other parts of Scripture, others think to 
the reverse. This is the reason, indeed, why I have pursued this course in the 
discussion of this point. Some have thought that there is no test, wherein the union 
of the divine with the human nature, the former as eternal in its duration, is the 
necessary object of christian faith, but that the office of Christ is, to be believed 
and accepted, which is simply Jesus a Saviour. This is a truth owned and 
acknowledged by the church of God every where, but the question which has 
arose, is whether in the act of faith by which pardon is obtained, it is necessary 
thereto, that the eternal sonship of our Lord Jesus must be embraced. 

AjjoIIos. — I have heard several objections to this. 

Aquila. — Yes — it is thought that because this doctrine is full of niceties and 
obscurities, which the learned and wise after all their pains acknowledge they 
cannot comprehend, and of course are ignorant of, that therefore, in the act of 
assent this is not embraced as necessary to salvation, and that it is not likely that 
the Deity should annex pardon only to such an admission, or rather persuasion, 
the thing itself being obscure and intricate, and as admitted by all, not to be dis- 
tinctly or clearly apprehended. Again it is said that without a special knowledge 
of the two natures in Christ, and the manner of their being united, we may 
believe that Jesus is the Christ ; that is, we may have a right apprehension of the 
office, though we have not a full and clear knowledge of the person of Jesus, as 
he is the God man, and especially the son of God by an eternal and an ineffable 
generation. 2 

Apollos. — Some you know have carried this matter so far, as to teach that in 
order to constitute saving faith, we should believe that the eternal Word of the 
Father was made flesh, i. e. that the very divine essence of the Word, was 
changed and transubstantiated into flesh. 

Aquila. — But the Scripture does not inform us of any such manner of our 
Lord's incarnation, and although we were to grant this, which we do not, that 
even some things are contained in the Scriptures which favour this opinion, yet it 
would not from thence follow, that in it consists the essence of saving faith. 
And besides this, it is argued that this faith is not necessary for acknowledging 
that Jesus is the Christ, or for believing and obeying him, and that it does not 
seem to have special respect to piety or obedience to the divine commands, since 
justifying faith produces this of itself, being that which overcomes the world- 
thus says St. John, f and this is the victory that overcometh the world, even our 
faith.' And it is farther said, that it would be prejudicial to piety, since it tends 

1 Limborch. 2 Ibid. 



434 THEOLOGICAL COLLOQUIES. 

to the destruction of that great principle which is set forth in the Scriptures con- 
cerning the resurrection of the dead; for since his resurrection is the foundation 
of ours, and according to this idea, the flesh of Christ is of another nature than 
ours, what hope can we have of being raised again, from the consideration of the 
resurrection of Jesus Christ? And being deprived of such a hope, piety itself 
must sink in despair. 1 I place before you the views, my friend — which are enter- 
tained by some on this point, that you may have, in order, the whole before you. 
We shall notice this point again, before we close our examination on faith. 

Jlpollos — It would seem then at leasts that in the object of christian faith, there 
is special regard or respect had to the offices of Christ. 

Jlquila. — I think so, for by them Christ reveals himself, and the knowledge of 
them is most intimately connected with that worship which we are required to 
perform before God. These offices are those of a prophet, priest and king, to 
which faith must be applied. 

Jlpollos. — How can there be an application of faith to these. 

Jlquila. — By faith as it respects the prophetical office, we are to believe that 
Jesus was a true teacher sent from God, by whom alone, or by whose gospel 
alone, the full knowledge of the divine will is to be sought for and whose doctrine 
is to be received, with a full persuasion of mind, that if we obey his precepts, we 
shall obtain the salvation promised to us by him. 

Jlpollos. — How is it applied to his priestly office? 

Aquila. — As it respects his sacerdotal office, we are to believe that by his own 
blood shed for us, for the remission of sins, he has entered into the heavenly 
sanctuary, there to present himself continually and intercede for us, which obla- 
tion and intercession avail to such an immense degree, as to expiate all our sins. 
In the exemption of all other mediators, we are to rely on this one single sacrifice 
for pardon, restoration to the divine favour, peace with God here, and eternal life 
hereafter. 

Jlpollos. — And can it also make Christ's kingly office an object of faith. 

Jlquila. — It can, for as it regards this, we must believe that he has risen from 
the dead, was taken up into heaven, where he has power over all things both in 
heaven and earth. That he governs by his word and spirit, protects and defends 
against all temptations and adversities, and at last, if we persevere in faith and 
obedience, will advance us into eternal felicity. 2 

Jlpollos. — Now my friend — I want to have every difficulty removed out of the 
way that I may understand the very act itself, as far as I can, by which the soul 
is adopted into the divine favour. May not a man err in some points of doctrine 
and yet be a true believer, and have communion with God ? 

Aquila. — Many things are often inquired into about the offices of Christ which 
are not necessary to salvation ; and so it is often in regard to some of the doctrines 
of the gospel, still, where the Lord Jesus Christ is worshipped, as co-equal with 
the Father, indeed where the Trinity is adored, and there is the faith in Christ 
which produces pardon, such an one is a chill of God, though he may not be 
exactly right in regard to every point in theology. 3 Now if any one with since- 
rity admits that the God of the Scriptures, Father, Son and Holy Ghost, is the 
true God, and as a poor penitent sinner is persuaded that the sacrifice of Christ is 
the only propitiation for sin, and shall wholly rely on it for salvation, as we shall 
proceed to show, though he may err in other points of doctrine, yet is he, though 
he errs in his belief, in the possession of the faith that justifies and saves. 

Jlpollos — What then do you suppose, on the whole, to be contained in this 
assent ? 

Aquila. — In this outline which is attempted, my friend — chiefly to set forth the 

1 Limborch. * Ibid. 3 Ibid. 



THE NEW COVENANT. 



435 



theory at present of faith, it appears that in it there are two things particularly 
embraced. The first is, those truths which God affirms to us, and to which he 
requires our assent; and the second, some duties which he enjoins on us, under 
a promised reward and a threatened punishment. From hence it is thought by 
some, that these two acts of faith arise, the one is an act applied to the Deity him- 
self, who affirms such things as we are fully persuaded may be credited, and . 
another act, by which we are fully persuaded that those things which Ave know 
may be credited, and ought to be believed, we should look upon to be most cer- 
tain, and obey them. Hence it is easy to solve a question that is usually started 
whether or not faith be, as it regards its act, an operation of the understanding or 
will. It is certainly not a mere act of either the one or the other separately ; but 
rather a mixed action, partly of one and partly of the other. 1 

Jlpollos. — This is not the only principle, which is supposed to be involved or 
implied in faith is it ? 

Jlquila. — O no! — It is always supposed that this assent or persuasion is fol- 
lowed by the consent of the will, to be guided and influenced by what the under- 
standing is persuaded of as true, and being thus influenced, has an assurance, as 
some have called it, by which it confides in and relies upon Christ for salvation. 
This then is a kind of adjunct flowing from this persuasion, which is not only a 
strong hope, but confidence, whereby we experience the divine favour, according 
to the promise of God. It has been represented as nothing else but the firm 
assent of one who, aided by grace, relies without dispute on the divine pro- 
mises. 2 • 

Jlpollos* — This then is simply a personal application of Christ's merits by faith 
for salvation to our own souls. But it has been maintained that it is a sort or 
kind of special mercy of God, whereby he has irrevocably elected some persons 
to salvation, without any regard had to this their faith. That Christ was sent, 
who made satisfaction for their sins, and the righteousness of Christ, as performed 
for the elect and them alone, is made an object of faith. 

Jlquila. — But this is an opinion which is extremely absurd, since in the first 
place there is no such special mercy in God, the promise annexed to the divine 
covenant being as is plain, universal, and under the condition of faith and obe- 
dience : 'For God so loved the world that he gave his only begotten Son, that 
whosoever believeth in him should not perish but have everlasting life.' 'If we 
walk in the light, as he is in the light, we have fellowship one with the other, and 
the blood of Jesus Christ his Son cleanseth us from all sin.' Nor could such a 
privilege be granted to man, only on condition of this faith, for the idea of this 
special mercy as it is called, destined for certain men from all eternity, by virtue 
of the divine decree, we have proved to be fallacioi|^and incompatible with the 
economy of the divine grace. This would appear, also, to be a mercy, if there 
were such a thing, as happens to the elect, not for the sake of Christ : and indeed 
no blessings conferred on the elect, according to this view of it, as we have proved 
rests on this foundation ; but Christ was granted to the elect for the sake of that 
mercy. 3 

Apollos. — O ! my friend — I have made up my mind long since, that such a 
faith is destructive of piety, because it takes away the necessity thereof, in order 
to our attaining the glory and salvation of God. And what necessity is there of 
believing and obeying, in order to the attaining a happiness which is irrevocably 
destined for them, without any consideration of faith or obedience. 

Jlquila. — It is plain, my friend — that in this whole act, of which we have been 
speaking, the object both of persuasion and reliance is the universal mercy of God, 
offered to all men, provided they believe in Christ, and live according to the rule 

1 Limborch. 2 Ibid. 3 ibid. 



436 THEOLOGICAL COLLOQUIES. 

that he has prescribed to them. So that they include in them as an act, an assu- 
rance, if I may so speak, whereby we steadfastly depend on God, not only for 
present pardon, but for everlasting life, which he has promised to every one who 
believes in the Lord Jesus Christ, and perseveringly continues in his faith, daily 
obeying his precepts. This reliance, as we shall see by an experimental applica- 
tion of this theory, appears to be the direct product of assent or persuasion, for in 
the moment in which the believer gives his assent to the doctrines of Jesus Christ, 
whereby eternal life is promised to all men on the condition of faith and obedience, 
and being fully persuaded of the truth of all that Christ has done and promised, 
he throws himself on the Lord Jesus, by an act of faith called reliance or confi- 
dence, then he experiences the truth of that doctrine which he has already 
embraced, as it regards the ground of hope, Christ Jesus the only Saviour. 

Apollos.— Persuasion and reliance then are the two important ingredients in 
justifying faith % 

Aquila. — I think so, my friend. Assent or persuasion may be separated from 
reliance or confidence ; but it is certain that the latter cannot exist without the 
former. We have proved that faith, or rather belief, in the sense of an intellec- 
tual assent to truth, is allowed to devils. A dead inoperative faith is declared to 
be possessed by wicked men, professing Christianity, and our Lord represents 
persons as saying to him, at the last day, 'Lord have we not prophecied in thy 
name,' &c. to whom he will say, ' Depart from me, I never knew you.' 1 

Apollos. — I have noticed that the change in this place does not lie against the 
sincerity of their belief, but against their conduct as the workers of iniquity. 

Aquila. — As, therefore, this distinction is taught in the Scriptures, my friend — 
so it is also observed in experience. Assent to the truth of revealed religion may 
result from examination and conviction, while yet the spirit and conduct may 
remain unrenewed and sinful. 2 

Apollos. — Well — does the faith which is required of us as a condition of salva- 
tion, always include confidence or reliance, as well as assent or persuasion? 

Aquila. — I think it does. That faith by which 'the eiders obtained a good 
report,' was of this character, it united assent to the truth of God's revelation, with 
a noble confidence in his promises. 'Our fathers trusted in thee, and were not 
confounded.' We have a farther illustration in our Lord's address to his disciples, 
upon the withering away of the fig-tree : 'Have faith in God.' He did not ques- 
tion whether they believed in the existence of God, but exhorted them to confi- 
dence in his promises ; and when called by him to contend with mountainous 
difficulties, 'Have faith in God, for verily I say unto you, that whosoever shall 
say unto this mountain, be thou removed, and be thou cast into the sea, and shall 
not doubt in his heart, but shall believe,' i. e. trust that these things which he 
saith shall come to pass, 'he shall have whatsoever he saith.' It was certainly in 
reference to this simple trust in Christ's power, that our Lord so highly com- 
mended the centurion, and said, 'I have not found so great faith, no not in 
Israel.' 3 

Apollos. — It just now occurs to my mind, that all the instances of faith in the 
persons miraculously healed by Christ, were also of this kind : their faith was 
belief in his claims, and also confidence in his goodness and power. 4 

Aquila. — Yes — and that faith in Christ, my brother— which in the New Testa- 
ment is connected with salvation, is clearly of this nature; that is, it combines 
assent with reliance, and belief with trust. 'Whatsoever ye ask the Father in my 
name,' i.e. in dependence on my interest and merits, 'he shall give it to you.' 
Christ you know was preached to both Jews and Gentiles, as the object of their 
trust, because he was proclaimed as the only true sacrifice for sin, and they were 

1 Watson. 2 Ibid. 3 Ibid. 4 Ibid. 



THE NEW COVENANT. 437 

required to renounce their dependence upon their own accustomed sacrifices, and 
to transfer that dependence to his death and meditation, and 'in his name shall 
the Gentiles trust.' He is set forth as a propitiation "through faith in his blood,' 
which faith can neither merely mean assent to the historical fact that his blood 
was shed by a violent death, nor mere assent to the general doctrine that his blood 
had an atoning quality ; but as all expiatory offerings were trusted in, as the 
means of propitiation both among Jews and Gentiles, that faith or trust was now 
to be exclusively rendered to the blood of Christ, heightened by the stronger 
demonstrations of a divine appointment, as the only sacrifice for sin, and the only 
refuge of the true penitent. 1 

Apollos. — I plainly see this, my friend — and I think it must be obviously plain 
to all, that the faith in Christ which is required of us consists both of assent and 
trust. 

Aquila. — So I think, Apollos ; and the necessity of maintaining these insepara- 
bly united will be still more apparent, if you consider that it is not a blind and 
superstitious trust in the sacrifice of Christ, like that of the heathens in their sacri- 
fices, which leads to salvation; nor the presumptuous trust of wicked and impeni- 
tent men, who depend on Christ to save them in their sins ; but such a trust as is 
exercised according to the authority and direction of the word of God ; so that to 
know the gospel in its leading principles, and to have a cordial belief in it is 
necessary to that more specific act of faith, which is called reliance ; or in sys- 
tematic language, fiducial assent, of which cometh salvation. The gospel, as the 
scheme of man's salvation, supposes that he is under law ; that this law of the 
Deity has been violated, and that every man is under sentence of death. 2 

Apollos. — And then the question arises, what must be done to avoid the execu- 
tion of that punishment, which is the penalty of sin? 

Jlquila. — Now we see that a serious consideration of our ways, confession of 
and a sorrowful conviction of the evil and danger of sin, as we have before named, 
will follow the gift of repentance, and a cordial belief of the testimony of God. 

Apollos. — Thus we shall turn to God with contrite hearts, and earnest prayers 
or supplications, as in the case of the penitent which you named, that would 
not so much as lift up his eyes to heaven, but smote upon his breast and cried, 
*God be merciful to me a sinner.' 

Jlquila. — Then he seeks mercy. This we have seen is called 'repentance 
toward God,' and repentance being the first subject of evangelical preaching, and 
next the belief of the gospel, it is plain that Christ is only immediately held out, 
in this divine plan of redemption, as the object of trust in order to forgiveness, to 
persons in this state of penitence, and under this sense of danger. 3 

Apollos. — The degree of sorrow for transgression, upon this discovery of our 
danger as sinners, is no where fixed in Scripture, is it ? 

Aquila. — It is not, only it is supposed every where, that it is such, as will lead 
men to inquire earnestly, and anxiously, 'what must I do to be saved?' And 
moreover to use all the appointed means, as those who feel that their salvation is 
at issue ; that they are in a lost condition and must be pardoned or perish. To 
all such persons, Christ, as the only atonement for sin, is exhibited the object 
of their trust, with the promise of God, 'that whosoever believeth in him shall 
not perish but have everlasting life.' 4 

Apollos. — Nothing then is required of such but this actual trust in, and personal 
apprehension, or taking hold of the merits of Christ's death, as a sacrifice for sin; 
and upon their thus believing they are justified, their faith is counted for righteous- 
ness. This is indeed answering the question 'what must I do to be saved. 1 

i Watson, 2 Ibid. s Ibid. « Ibid, 

56 



438 THEOLOGICAL COLLOQUIES. 

Aquila. — This appears to be the plain Scriptural representation, my friend, 
of this doctrine, and we may infer several things from it that are of vital 
importance. 

JLpollos. — What are those, my brother ? 

Aquila. — The first is that the faith by which we are justified, is not a mere 
assent to the doctrines of the gospel, which leaves the heart unmoved, and unaf- 
fected, by a sense of the evil and danger of sin, and the desire of salvation, though 
it supposes this assent. Nor again is it that more lively and cordial assent to, 
and belief in the doctrines of the gospel touching our sinful, and lost condition, 
which is wrought in the heart by the spirit of God, and from which, as we have 
seen springs repentance, though this also must precede it. Nor is it only the 
assent of the mind, to the method by which God justifies the ungodly, by faith 
in the sacrifice of his Son ; though this is an element of it, but it is a hearty con- 
currence of the will and the affections with this plan of salvation, which implies 
a renunciation of every other refuge, and an actual trust in the Saviour, and a 
personal apprehension of his merits. Now there is the consent of the will, as 
well as the assent of the understanding, and such a belief of the Gospel by the 
power of the spirit of God, as leads us to come to Christ, to receive Christ, to trust 
in Christ, and to commit the keeping of our souls into his hands in humble confi- 
dence in his ability, and his willingness to save us. 1 

Priscilla. — O! this is faith, living, evangelical faith. This is the faith that 
justifies and saves the poor culprit, ready to perish, from the tremendous conse- 
quences of his sins. 

Aquila. — Yes, this is that qualifying condition to which the promise of God 
annexes justification. Without it justification cannot take place, and in this 
sense it is, my friend, that we are justified by faith. Mark this ! not by the merit 
of faith — not for the sake of our faith, but by faith instrumentally, as a 
condition. 2 

Apollos. — Its connection with the benefit arises from the merit of Chrisfs death 
and the promise of God then? 

Jlquila. — If Christ had not merited, God had not promised; if God had not pro- 
mised, justification had never followed upon this faith. So that the indissoluble 
connection of faith and justification is from God's institution, whereby he hath 
bound himself to give the benefit upon the performance of the condition. 3 

Apollos. — Yet is there not an aptitude in this faith to be made a condition ? 

Jlquila. — Certainly, for no other act can receive Christ as a priest propitiating, 
and pleading the propitiation, and the promise of God for his sake, to give the 
benefit. As receiving Christ and the gracious promise in this manner, it acknow- 
ledges man's guilt, and so man renounces all righteousness in himself, and 
honours God the Father, and Christ the Son, the only Redeemer. 4 

Jlpollos. — It glorifies then God's mercy and free grace in the highest degree. 

Jlquila. — It does, and acknowledges on earth, as will be perpetually acknow- 
ledged in heaven, that the whole salvation of sinful man from the beginning to 
the last degree thereof, and of which there shall be no end, is from God's freest 
love, Christ's merit and intercession, his own gracious promise, and the power of 
his own Holy Spirit. 5 

Priscilla. — Here is the faith that justifies and saves with a present salvation, 
the heart-broken sinner. This is the medium of deliverance from sin. 

Aquila. — It is in the use of this, the appointed means or condition of salvation, 
that the mourner is comforted. This faith, which is the entire trust and reliance 
of an awakened and penitent sinner, in the atonement of Christ alone, as the 
meritorious cause of his pardon, is the ground upon which, considered as an 

1 Bunting on Justification. 2 Lawson. 3 Ibid. 4 Ibid. 5 Ibid. 



THE NEW COVENANT. 439 

instrument, peace and salvation flow to the soul. In the exercise of this the 
poor penitent publican named more than once, goes down to his house 'justified.' 
The trembling jailor is saved at once, the sinner is converted at once, and now 
rejoices in the limes of refreshing,' which come from the presence of the Lord. 
Now the language of the soul is, 'Come unto me,' and 'I will tell you what the 
Lord hath done for my soul.' ' As far as the east is from the west so far hath he 
separated my sins from me.' 'O! Lord I will praise thee, though thou wast angry 
with me thine anger is turned away, and thou comfortest me.' 

Apollos. — I remember well, when sinking almost in despair, when ready, as I 
thought, to perish, helpless I sunk at the footstool of mercy. A friend pointed 
me to Jesus, saying, 'if thou canst but believe, all things are possible to him that 
believeth.' By faith I looked to him. Hope began to spring up in my soul. I 
•claimed the Lord Jesus by faith, as the price of my redemption. My confidence 
was increased, this confidence assumed the character of a settled trust in him, as 
the foundation of all my hope, and as you say, comfort, peace and joy, at once 
sprung up in my soul. 

Aquila — And these my friend — are the natural results of a living faith. Your 
own experience, as well as mine, and indeed I may say of all born of God, may 
be adduced as evidence, that while there is the assent of the understanding, or 
the full and entire persuasion of the mind, as also the consent of the will, to all 
the truths of God, there must be one act, one simple act, called by some the ven- 
ture of faith, which is a sure trust in the mercy of God, that he hath for Christ's 
sake, pardoned my sins. Now the poor penitent rejoices in God; now he is 
ready to leap as an hart ; now his soul is filled with delight, and now his lan- 
guage is that Jesus shall be the burden of his song, by night and by noon. His 
doubts have fled, his fears are dissipated, his sorrow now ceases and is gone, his 
sins are pardoned, God's spirit testifies to it, he has peace within, the tide of his 
affections are turned toward God, he has victory over sin, he has communion 
with Deity himself, his heart is now regenerated, he is justified freely and adopted 
into the family of heaven as a child of God, and he rejoices day by day in hope 
of the glory of God. 

Priscilla. — This is short work. It is a work of God, and he does it like 
himself, when the heart is prepared by repentance, and seeks it only by faith ; a 
moment is enough. G! I have often thought of it Apollos — Paul was awakened, 
convicted, repented, became a believer, and was happily converted to God, and 
above all, joined the flock of Christ and became a gospel preacher in three short 
days. It was a work of grace and the Deity did it at once, as a God. 

Apollos. — Indeed I have often thought of the case of this jailor, who has been 
named, he was awakened, after Paul and Silas were singing at midnight, repented, 
believed, was pardoned, baptized and become one of the flock of Christ, between 
that hour and day-break-. 

Aquila. — But both these cases, my friend — bear no comparison with the one 
named in the Acts of the Apostles, while Peter was preaching, thousands were 
cut to the heart, turned to God, believed on Jesus, and were saved at once. 

Priscilla — O! if men would only give up the soul when God calls, and not 
only assent to truth, being fully persuaded thereof, but trust the Lord Jesus as the 
price of redemption, and the ground, the sure foundation of salvation, they would 
find directly peace and joy in the Holy Ghost. 

Apollos. — This brings to my mind a fact in my own case. It was but a short 
time, when I began to seek aright, before I found mercy and peace to my soul. 

Aquila. — If we take into consideration that this work, my friend — is not only 
by grace, but by faith, that is, a sure trust in the Lord Jesus, as the price of sal- 
vation, it will be easy to perceive, that one hour is as ample for it, as seven 
years. It is God's work to awaken, convict, and lead a sinner to see his 



440 THEOLOGICAL COLLOQUIES. 

danger, when that sinner betakes himself to prayer, improves the talent bestowed, 
and uses all diligence in seeking mercy at the hand of God, his heavenly Father, 
not only enlightens his mind, but by grace, so works upon the heart, as to pro- 
duce in him an utter abhorrence of sin and all his sinful ways, and their delights. 
Broken up on account of sin, he returns as the penitent prodigal, to his father's 
house. See how he improves the talent bestowed on him. He does not set 
down, and say I can do nothing. O no ! I can but perish if I approach him : 'I 
will arise and go to my father;' he comes, now he begins to trust, if he will not 
place me in the house as a son, let him make me as a 'hired servant.' 'Father I 
have sinned against heaven and in thy sight, and am not worthy to be called thy 
son,' 'make me as one of thy hired servants.' Here is confidence, here is trust. 
God hears, God sees, and in abundant mercy, pardons and accepts, alone for the 
sake of the Lord Jesus Christ. Now, at this moment, the penitent is justified or 
pardoned, regenerated or born again, and comforted, to all which God's spirit 
testifies and clearly manifests to him his adoption, as the legitimate and direct 
effects of faith in the merits of our Lord Jesus Christ. 

Jlpollos. — Do explain these effects of faith, if you please, -or rather those bless- 
ings which are obtained through the instrumentality of faith. 

Aquila. — T will do so, on another evening when we will enter on this subject, 
and give you our views of these several blessings obtained by faith. It becomes 
us solemnly to examine our own hearts, that we may see, if we have thus 
approached God, and have been saved by faith in the merit of our Lord Jesus 
Christ. We have seen its antecedent act, we have noticed how the soul is 
required to rely on Christ for pardon and obtains it freely; let us before we pro- 
ceed farther, look at it, as it involves obedience. We have said that it produces a 
serious and an effectual purpose, to perform what God requires of us, and I am 
disposed to notice this here, because it does appear to me, to be mingled with all 
its operations and with all that progress that we make in the faith of the gospel of 
our Lord Jesus. 

Jlpollos. — How is this, my friend? 

Jlquila. — We are not here to notice the effects of faith generally, as justifica- 
tion and regeneration, nor that particular obedience that the soul yields to the 
divine precepts, but rather that disposition of soul, that faith begets even in its 
embryo state, if I may so speak, to obey God, by turning our feet to his testi- 
monies. This is perhaps, the reason why some have spoken of faith as a habit, 
rather than as a combination of acts, through the medium and instrumentality of 
which; a condemned sinner is freely justified and saved. 

Jlpollos. — -What then is the true nature of this consequent act, as it is called? 

Jlquila. — It has been admitted by us, that in proportion to the degree of light 
which has been poured upon the mind, as the result of grace, is the amount of 
that conviction, that those who obey God will attain to eternal life. In the same 
ratio also as the light received is improved by us, so also according to the economy 
of heaven, is our own belief strengthened and confirmed by grace, until we are 
enabled by it, and by it alone to rely for pardon on our Lord Jesus. 

Jlpollos — As then one talent is improved, another is granted. 

Jlquila. — It does seem so, and the first thing that I have noticed, when divine 
light is poured upon the mind, both in my own and the experience of others, is 
the desire to obey God, and I believe that one of the legitimate fruits of both 
belief, or assent and persuasion, as well as confidence and reliance, is the disposi- 
tion to do the will of God. Hence, men when they are enlightened, feel a desire 
to hear, to read, to pray, and it is right that they should, for faith cometh by 
hearing, and a prayerless penitent would be an anomaly in experience. Now 
because when regenerated by faith it shows forth itself in such an obedience, this 



THE NEW COVENANT. 441 

is called the life of faith, without which it is ineffectual to salvation, nay is 
accounted no faith at all. 'He that saith I know him,' i. e. believe on him 'and 
keepeth not his commandments, is a liar and the truth is not in him.' Indeed 
I believe that the result of faith, as it tends to justify and change the heart, is 
obedience to Christ. Hence it is said he that cometh to God, must believe that 
he is, and that he is the rewarder of them that diligently seek him, and although 
the antecedent act of faith or persuasion, does not produce justification, yet is it 
not to be considered as of no value, for we have said there can be no reliance 
without it. 

Jlpollos. — Has this its foundation in the nature of faith ? 

Jiquila. — I think it has. Let us look for one moment at the true nature of faith 
more thoroughly, and we shall perceive it. The apostle Paul tells us that faith is 
utfotf-racf^ uposTASis 'the substance,' foundation, persuasion, confidence of things 
hoped for; and sKsy/p^ elenchos, the evidence, proof, demonstration of things 
not seen ; because by its certainty and solidity, it bestows a sort of present being 
on future things, and brings them into lively exercise, and places them as it 
were before the eyes of the believer. Faith, you must remember, takes it for 
granted, that not only future good things, will at one time or other be present, 
and by this representation renders them efficacious, as if they were now really 
here, but it acts as said, even in its embryo state, in such a way as to produce 
an effort for moral action. And thus an awakened sinner has a degree of faith, 
so also has a true penitent, but yet there must be another degree or act to have 
the soul justified, and there is, as we shall see, a state even beyond this, where 
in the exercise of a still greater degree of faith, the soul is sanctified and made 
meet for the master's use, in the kingdom of eternal life. 

Jlpollos. — Then this faith not only produces pardon and peace, but also brings 
into view, and manifests the christian's clear and undisputed title to the future 
blessings of eternal life, the beatific vision, and all the enjoyments of the other 
world, in opposition to eternal death, that misery and torment in another state of 
existence. 

Jiquila. — If then faith does this, and I am sure it does, if it be so efficacious as 
to make absent things, as it were present, and applies the blood of Christ in such 
a way as that it brings demonstration of our acceptance, and bears with it that 
glorious witness of pardon, it must in its very nature produce obedience to Christ's 
call, and acceptance of his invitation. 

Jlpollos. — That is, he who believes the testimony of God's word and Spirit, does 
also, in the commencement of his seeking the way to eternal life, have with that 
belief a conviction that leads to certainty in his own mind, in regard to the 
importance of obeying the calls of the gospel ; and indeed he is led to it by the 
grace of God, in such a manner that he seeks to know his duty, convinced that if 
he is disobedient to the divine calls, he must suffer eternal death, and he com- 
pares with this misery, that state of blessedness and joy which God promises to 
all those who seek his face. 

Jiquila. — The reason of all this is very plain, there is no comparison between 
the enjoyments of this world, whereby we are tempted to sin, and the happiness 
of a future; nor between the pain we may suffer in restraining our appetites, 
and the eternal torment of hell fire. All the things of this life are of an incon- 
stant and transitory nature, they perish even in the enjoyment of them, but 
eternal life is a solid, lasting and perfect happiness. The awakened sinner asks 
himself what can be compared to it? He finds out that all earthly things 
perish in their very using, that the pleasures of this life have in themselves an 
alloy, which renders them unsatisfactory, and by no means competent to the 
thirst of an immortal soul. What, he is ready to ask, are the evils attendant on 
a life of piety, when compared with eternal glory, which is ready to be revealed? 



44£ THEOLOGICAL COLLOQUIES. 

Now he finds out that men are most affected with those objects,, that are present, 
and that strike more immediately at the senses. This he sees is the great cause, 
why so many walk by sight not by faith, and are carnal and mind worldly things. 
On the other hand, he sees that those future enjoyments, may and ought to be 
brought closer to himself, he feels that he ought to behold them as present, and 
that he ought to be more strongly affected with this view, than with all the allure- 
ments offered him by the false and glittering appearance of this world. Now he 
begins to feel that he ought to obey Christ. He hears it, 'except ye repent, ye 
shall all likewise perish.' He commences prayer, he seeks, he hears, he reads, if 
he can read at all. Now he has the faith of one who is deeply convicted. 

Priscilla. — This is only a belief. Here many stop. 

Aquila. — Yes! indeed — many, very many stop here: but the soul that is in 
earnest, cries out for help. It cannot help, it cannot save itself. If it should stop 
the fire is extinguished, but it feels that all is lost, if it does not advance, and as 
it is found improving these talents already granted, God's spirit and grace divinely 
aid, until the great deep of the heart is broken up. Grace alone can help the 
sinner to repent. Now he is sick of sin, now he abhors himself, he has know- 
ledge, but this will not save him, the world persuades, and so do Satan and his 
own corrupt heart, to go back, but he cries out, 'ah! whither shall I go?' These 
cannot relieve me, I know too much of them already. I am 'burdened,' I am 
'sick,' I am 'faint.' Tell me to whom shall I pour out my sorrows, on whom 
shall I call for relief. 

Jlpollos. — Now he has the faith of a penitent, and there is the full persuasion 
of the truth as it is in Jesus. Now I see it, he cries from the disquietude of his 
soul for help. Save! Lord Jesus save! or I perish. 

Aquila. — Yes — in private — in public, he seeks now for mercy, determined not 
to give over the struggle. Perhaps he inquires of all those who, he supposes, 
have experienced religion, and his faith, though not the faith that justifies and 
pardons, does point him to Christ. He hears the Redeemer say, 'ask and ye 
shall receive, seek and ye shall find, knock and it shall be opened unto you.' 
He does ask, and that importunately, he does seek, and that by day and night, 
in and out of the church, determined to find or die in the attempt, saying 
'though thou slay me, yet will I put my trust in thee.' Just now he is a fit sub- 
ject for pardoning mercy. Now, he begins to feel the precious drawings of 
divine love, and a ray of hope begins to dawn upon his darkness. 

Apollos. — O this brings to my mind the description that one gives of his return 
to the Lord. 'By night on my bed, I sought him whom my soul loveth. I sought 
him but I found him not. I will rise now and go about the city, in the streets 
and in the broad ways. I will seek him whom my soul loveth : I sought him but 
I found him not; the watchmen that go about the city, found me; to whom I 
said, saw ye him whom my soul loveth. It was a little that I passed from them 
before I found him, whom my soul loveth. I held him and would not let him go.' 

Jiquila. — What an appropriate description this is, of the awakened sinner's 
course, if he seek the Lord until he finds him. When in comparative darkness 
he commences seeking Jesus, and though disappointed he repairs to the church, 
and in the use of the ordinances of God's house, he continues to seek, being 
diligent therein he is soon found by the ministers, the watchmen, and not long 
after he passes away from them, he finds the Lord, and confidently holds and 
will not let him go. Such my friend — is the case of the sincere penitent, per- 
suaded that he can only be saved by Jesus; and having approximated to a state, 
in which he is ready to renounce, his own both righteous and unrighteous 
deeds : despairing of salvation, only for the sake of Jesus, he leans, he relies 
upon, he trusts him. Here is the act, the blessed act of faith, which God's 
grace enables him to exercise. All the power was of grace, having improved the 



THE NEW COVENANT. 443 

ability bestowed, and having gone on from one degree to another, in the midst of 
all his anguish and distress seeking the Lord, he is now enabled by grace to 
believe. Faith is the gift of God, the act or exercise of the gift is the duty of 
man. All is now calm and peace. Now the sinner knows his sins are pardoned, 
the spirit testifies to his acceptance with God, and in the enjoyment of that peace 
which this world cannot give, he praises and blesses the name of God. 

Apollos. — It will then follow, my friend — that from first to last, faith is obedience 
to God, so that he who does not believe the gospel, ought to be esteemed an 
enemy to righteousness. 

Aquila. — This I think is plain, very plain. That faith which is evangelical, 
which as it is a persuasion or assent to truth, is also an act of dependence and 
reliance on Christ, and thus while it produces pardon and joy in the Holy Ghost, 
also apprehends the future good proposed to all God's children, is solid and strong, 
and cannot be barren or destitute of good fruits. 

Apollos. — It will therefore follow also, that a neglect of what is good, and a 
customary doing of what is evil, is a certain and an infallible sign of a man's 
having no true and sound faith in him, as the word of God says, 'faith without 
works is dead.' 

Aquila. — I have made those remarks, my friend — on obedience, as it is con- 
nected with faith in Christ, which seems to be involved in it, in order to place 
before you that disposition that grace implants in us to do the will of God, at that 
moment when it does enlighten the human mind. And in proportion as a man 
improves what is bestowed, as we have said repeatedly, God mercifully increases 
his light, his gifts and strength to resist sin, until at last he is enabled by grace, 
not only to repent, but to believe on the Lord Jesus, so as to obtain pardon and 
find redemption in his blood. 

Priscilla. — O ! is not this plain, from the very fact that God never converts a 
prayerless, careless man? The seeker is the one that finds, he that asks receives, 
and the mourner is the one that is comforted. And besides, if a man do not con- 
tinue to prove his faith, after it is sufficient for justification and pardon, by good 
works, he will soon lose the witness of that pardon, and sink again into the 
mire of transgression. 

Aquila. — All this evinces what I have advanced to be true. That as the con- 
viction of God's grace may be resisted by man, and finally lose all its effects on 
his hard heart, so by obedience to the call we encourage its operations, until 
we are enabled to exercise the faith that produces pardon. It does appear to me, 
as I remarked before, that there is involved in faith, in its every degree, whether 
it be persuasion or reliance, a disposition to yield to grace that gives this call. 
This will be more apparent when we come to consider the effects, which natu- 
rallv flow from it. It is now late and we must retire. Good night. 



COLLOQUY VIII. 

THE VIRTUES OF THE WILL, CONTINUED — A FURTHER INVESTIGATION OF THE SUBJECT OF 
FAITH — AND A CONSIDERATION OF THOSE VARIOUS DIVISIONS OF IT, IN WHICH ARE INVOLVED 
THE BLESSED EFFECTS THAT MANIFEST THEMSELVES IN ITS COMMENCEMENT, PROGRESS, 
AND CONSUMMATION. 

Aquila. — We have seen, my friend — that the primary and efficient cause of 
faith is God, from whom as the ' father of lights every good and perfect gift 
cometh.' His gifts are various. We have already seen that some are bestowed 
on men absolutely, and without any co-operation on our part at all. Of such are 
creation, preservation and redemption, besides numerous other blessings that flow 



444 THEOLOGICAL COLLOQUIES. 

from these. Others are given by the Deity, but then the labour of man is neces- 
sary for obtaining them. Thus God gives corn, but the industry of the husband- 
man must be used in sowing the grain in the earth and reaping the harvest : 
others again, are commanded by God, for the performance of which he bestows 
upon us sufficient helps ; but the exertion of man is required, whereby he yields 
with divine assistance to the commands of God, and so obtains the gift offered 
to him; so that while all are of grace, none are enjoyed in their full consumma- 
tion and entire benefits, without the co-operation of our wills, and an effort on our 
part for moral action. 

Apollos. — All the ability proceeds from grace, but this ability is to be exercised 
by us. 

Aquila. — I think so, and of this nature it appears to me, are repentance and 
faith. 

Apollos. — Although faith then is the gift of God, it is not such an one as is 
wrought in us without our co-operation, nor a habit as it were infused by the 
Almighty in us, independent of ourselves. 

Aquila. — I would rather think that as it respects its exercise, it is an act of 
obedience proceeding from the will, while as it regards the cause, it is evidently 
the product of the direct and immediate influence of divine grace, by which men 
are excited and assisted to throw their poor perishing souls on the Lord Jesus for 
present and everlasting salvation. 

Jlpollos. — What are your reasons for this view of faith, my friend. 

Aquila. — I am led to this conclusion by the consideration of the following par- 
ticulars. The first is that faith is commanded us by our heavenly Father, with 
the addition of a promised reward and a threatened punishment. Thus, 'he that 
believeth on the Son hath everlasting life : and he that believeth not the Son shall 
not see life : but the wrath of God abideth on him.' But habits infused by the 
Deity without the co-operation of man, cannot be prescribed to him as a condi- 
tion, for the plain reason that they cannot be reckoned as his acts. We are also 
informed, my friend — that faith comes by hearing the word of God, but a habit 
without co-operation proceeds not from hearing, but from the divine omnipotent 
power wholly independent of man. And it would seem if faith be thus infused 
without our co-operation, that men would be believers before that they actually 
believe, which is absurd. 1 

Apollos. — Is not faith according to the Scriptures, presented to us as an act of 
obedience? 

Aquila. — It is so. In its Scripture acceptation it is certainly an act of obe- 
dience, as being commanded : but an infused habit is not so, being produced by 
an external power. Now if this were the case, the will would be wholly 
passive, which is repugnant to the nature of a free and unconstrained action. 
Moreover, Apollos — faith according to this view, both as it regards the ability to 
believe, and the exercise of that ability, would be wholly the work of God, man 
would have nothing to do in it, and in a sort of sense, God might be said to 
believe for us. To all this we might add, that unbelief could never be attributed 
to man, or charged upon him as a transgression, for the reply to all the reproofs 
of infidelity would be, if God wishes me to be a believer, why does he not make 
me so? Now in opposition to all these erroneous views, St. Paul says, e if thou 
shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that 
God hast raised him from the dead, thou shalt be saved.' We are to use and 
improve all the grace given, becoming co-workers together with God. 2 

Apollos. — You do not mean then that faith considered as an act of the will, is 
either at the commencement or in any of its subsequent operations, an act inde- 

1 Limborch and Watson 3 Wesley and Watson. 



THE NEW COVENANT. 445 

pendent of divine grace, and that its action is by its own natural faculty alone, 
but is a principle or power of assenting to the truth, and of trusting in the Lord 
Jesus for salvation, generated by divine grace, which prevents and assists us, 
working in us a good will and rendering us capable of believing in that sacrifice 
provided for sin. So that our salvation is of grace through faith. 

Aquila. — This is the true state of the case, and therefore it becomes a sure 
trust, as it is wrought in us by grace, through the instrumentality of repeated 
efforts, or the constant exercise of it on our part, by which it becomes perfect, 
God working in us according to the good pleasure of his will, and although with- 
out him we can do nothing, yet in the improvement of the light and grace from 
time to time bestowed, we are not only enabled to see ourselves, repent of sin, but 
also to be persuaded fully of the truth, as it is in Jesus, and rely on him for 
everlasting life, as well as present pardon, peace and love. 1 

Apollos. — But it is objected to this, my friend Aquila — that if faith be an act 
of the creature, as it respects its exercise, then the difference between a regene- 
rate and an unregenerate man, is to be found in our own actions, which are not 
permanent but inconstant, and besides, it is said that it must then follow, that 
even in a dormant state, or a condition of physical inactivity, as in sleep, men 
would not be in a state of grace, because faith would not be in lively exercise. 2 

Aquila. — There is no force at all in this objection, in any of its parts. And if 
any is to be found in it, it will be solved by a single reply, which is this. All our 
actions contribute toward a habit, and every first act is the beginning of that habit, 
especially if that first act be not single, but compounded of many other acts, which 
concur in the production thereof. 

Apollos. — Such acts then in the beginning tend so far to perfection, that in a 
short time by some subsequent acts, there is the fixed and settled exercise of that 
trust through w r hich we are justified by grace. 

Aquila. — It does appear that faith is somewhat of this nature. For the exer- 
cise of which several concurrent acts are requisite. 3 According to that view 
which we have had of it, there is the knowledge of the divine will, a judgment 
passed after a nice inquisition, into the reasons and grounds for faith, and an 
inclination of the will in assenting to those reasons. All of which is accom- 
plished by grace, without which no one act of faith can be performed. The first 
though complete in itself, may be incomplete as it respects the exercise of that 
constant dependence on Christ for salvation. But by subsequent efforts and 
struggles even in an agony, and in all the ardour of fervent and effectual prayer, it 
settles into a firm reliance on Christ, as the price of salvation now, and with that 
reliance comes our pardon and comfort. 4 

Apollos. — The difference then between the believer and unbeliever, is not in the 
reception of the doctrines as true, so much as in the fact of reliance on, and trust 
in the Lord Jesus Christ. 

Aquila. — Here is the essential difference, the believer receives and relies on 
Christ, the unbeliever, perhaps, receives his doctrine, but rejects him. The 
heart of one is subjugated by grace through faith, but that of the other, resists 
and refuses the sacrifice provided. So that in the exercise of this constant trust in 
Christ, whether asleep or awake, we partake of that care and protection, which 
are the portion of them that trust in him. 5 

Apollos. — It seems then that this faith taken as a great whole is a kind of com- 
plex act of the mind, by or through which the soul is justified and saved. 

Aquila. — The acts or exercises of this faith, which we have set forth distinctly, 
seem all to be included in that effort of the soul, aided by grace, in which there is 

' Watson. 3 Watson on Justification. 5 Limborch. 

2 Limborch, * Ibid and Limborch. 

57 



446 THEOLOGICAL COLLOQUIES. 

the concurrent exertion of all its powers, to rely on Jesus for deliverance. 1 While, 
as we have said, there is the assent of the understanding, to the truth of the testi- 
mony of God in the gospel ; and especially to that part of it which concerns the 
designs and efficacy of the death of Jesus, as a sacrifice for sin ; there is, as also 
remarked, the consent of the will and affections to this plan of salvation ; such an 
approbation and choice of it as imply a renunciation of every other refuge, and a 
steady and decided preference of this. 2 

Apollos. — And this is the very reason why unbelief is called the disallowing of 
the foundation laid in Zion, whereas faith includes a sincere and hearty allowance 
of it, and a thankful acquiescence in God's revealed method of forgiveness. 

Jlquila. — From this assent of the enlightened understanding, and consent of the 
rectified will, to the evangelical testimony concerning Christ crucified, results the 
next thing, which is supposed to be implied in justifying faith, namely an actual 
trust in the Saviour, and the personal apprehension of his merits. 3 

Jlpollos. — O! I see how obedience is interwoven in this faith from its very 
commencement. 

Jlquila. — If you refer to experience you will perceive it still more plainly. 
When under the promised leading and influence of the Holy Ghost, the penitent 
sinner thus confidently relies, and individually, in the exercise of the ability 
granted by grace, lays hold on Christ, then the work of justifying faith is com- 
plete, then, and not till then, he is immediately justified. 4 On the whole then, 
my friend — it may be said, that the faith, to which the privilege of justification is 
annexed, is such a belief of the gospel, by the power of the spirit of God, as leads 
us to come to Christ, to receive Christ, to trust Christ, and to commit the keeping 
of our souls into his hands, in humble confidence in his ability and willingness to 
save. 5 

Jlpollos. — The grand doctrine of the reformation, was justification by faith, was 
it not ? 

Jlquila. — It was my friend, and is therefore held by all the Lutheran and 
reformed churches. The Papists assert that man's inherent righteousness, is the 
meritorious cause of his justification ; many Protestant divines have endeavoured 
to unite the two, and have held that men are justified by faith and good works. 
Others have equally departed from the opinions of the reformers on this subject, 
by representing it as the result of an imputation of Christ's righteousness, both 
active and passive, to those that believe, instead of confining the imputation to 
the moral consequence and effect of both. 6 

Jlpollos. — In other words that which is reckoned to us, in our justification for 
righteousness, is our faith in Christ's merits. 

Jlquila. — Yes, and that not for any intrinsic value in, or as before said, for the 
sake of our faith, but only for the sake of those merits that are in the Lord Jesus 
Christ. 

Jlpollos. — I have seen, my friend, that all this is the product of divine grace on 
the heart of man, who uses, in obedience to God's calls, the ability granted for 
the attainment of this blessed end. I wish you to set forth if you please, the 
means or instruments used by grace to produce this faith in our Lord Jesus 
Christ. 

Jlquila. — I have already suggested that these are various. The spirit of God is 
always at work, and it crieth in our hearts with groanings that cannot be uttered, 
and while there is f the same spirit, there is a diversity of operations.' All the 
surrounding circumstances of life are sanctified by this spirit, to lead us from the 

1 Watson on Justification. 3 Ibid. 5 ibid. 

3 Watson. 4 Ibid. 6 ibid. 



THE NEW COVENANT. 447 

world to the living God, and by man, the Deity calls man to seek his face, so that 
even the experience of every christian may be made a blessing, and become 
instrumental in producing assent to truth and trust in Christ, in others. Prayer, 
constant, humble, sincere, ardent prayer : prayer, that is importunate must be 
used, and God's spirit, if we obey it, will lead to this. But the chief instrument 
that God uses to produce faith in us, is his word, whether spoken by him, or 
committed to writing, and read and expounded by men, which is always attended 
in a greater or less degree by the spiritual influence of the Holy Ghost. 

Apollos. — This word requires faith. 

Aquila. — Not only so, but it contains many reasons, and many tokens, by 
which a man may not only be convinced of the divinity of that word, but have 
his faith, though it be but as a grain of mustard seed, augmented. Indeed, my 
friend, the Scripture says, as we have quoted before, f faith cometh by hearing, and 
hearing by the word of God.' In this word are arguments that press themselves 
on the mind of the sincere inquirer after eternal life. He looks at the sanctity of 
the doctrine, he beholds the excellency of the promises, he weighs the miracles 
of every kind for the confirmation of that doctrine. He sees that the divine 
authority is to be established in the heart, if the Bible be true: and while the Holy 
Spirit is pressing these things on his mind, he has first assent, and then the con- 
sent of his will, until as a poor penitent, seeking for Jesus, he is at last enabled to 
trust and be saved by the mercy of him who died for the world. 

Apollos. — You have said that the exercise of evangelical faith is in itself a 
voluntary act, and that it has involved in it obedience, as the glorious result of 
that consent of the will to be governed by Christ. Tell me are the arguments 
offered, such as will produce this disposition of soul in him that is, a sincere 
inquirer after the truth. 

Aquila. — They are I think, and this will be apparent if we look, my friend — at 
them as they are presented to us, and moreover admit that there are present the 
spirit and grace of God, by which all are brought to bear on the mind for the pro- 
duction of that faith, which we cannot beget in ourselves. "Whoever rightly con- 
siders the nature of faith, that it is in its exercise, an act of obedience, will be very 
far from expecting, on God's part, such arguments for the production of it, as are 
mathematically demonstrable and self-evident, but only such as are convincing to 
sincere and teachable minds, and against which nothing can be urged. 1 

Jipollos. — It is very important that our faith should be fixed on a solid founda- 
tion, else it would be no cause of wonder if all men were infidels, and the hope 
of salvation cannot rest on a ground work that is laid in the sand. 

Aquila. — O no! but while it is true that there are things which seem to be absurd 
to the carnal reasoner, as that Jesus of Nazareth, who was crucified by the Jews, 
is the Christ, in whom we ought to believe ; that the cross and afflictions are the 
direct road to eternal life, and that the rough and thorny way is the path to end- 
less rest; all which seem mysterious, and not to be comprehended by those who 
are at enmity with God; yet when led by the spirit under the influence of divine 
grace, the mind is turned to the resurrection of Jesus Christ from the dead, and 
his ascension into heaven, it find3 in them abundant evidence to satisfy the candid 
inquirer, into the truth of his doctrines, and so convinced is he, that no room is 
left for doubt. It would, however, seem that the nature of faith, my friend, does 
not require such evident arguments as shall remove all difficulty from the mind ; 
for then it would be by constraint, not trust, nor consequently could it claim the 
promised blessing. 

Apollos. — God then does by an application of his word, through the medium 

1 Limborch. 



448 THEOLOGICAL COLLOQUIES. 

of the spirit of divine grace so work in us, as that, at the same time is pre- 
served, not only our own agency, but there is begotten in us a teachable dis- 
position. 

Aquila. — And not only a teachable disposition, but a disposition to the obe- 
dience of faith, that the operation of divine grace may become effectual in us. 

Apollos. — Do the Scriptures authorize this opinion ? 

Aquila. — I think they do. In St. John's gospel the Saviour recommends this, 
as of vital importance. 'For every one,' saith he, 'that doeth evil hateth the 
light, neither cometh to the light, lest his deeds should be reproved. But he that 
doeth truth cometh to the light, that his deeds may be made manifest that they 
are wrought in God.' And again, 'if any man will do his will he shall know of 
the doctrine, whether it be of God, or whether I speak of myself.' 'He that is of 
God heareth God's words ; ye therefore hear them not because ye are not of 
God.' 'My sheep hear,' i. e. obey, heed, 'my voice and I know them, and they 
follow me.' And St. James says, 'whoso looketh into the perfect law of liberty, 
and continueth therein, he being not a forgetful hearer, but a doer of the work, 
this man shall be blessed in his deed.' Here it is very plain, my friend — that 
while there is inquiry, there is action, 'he being not a forgetful hearer, but a doer 
of the work.' So that as I said, the exercise of faith is obedience. 

Apollos. — Every obstacle, is to be dismissed from the mind. 

Aquila. — Yes, the gospel requires that the mind should be free from passion, 
prejudice and malice, three main obstacles in the way, of a living and evange- 
lical faith. Passion disturbs and draws a veil over the mind in such a way that 
it cannot discern the truth: prejudice has such a prepossession in our minds, 
and so strong a bias on our judgments, that so long as we are swayed by it, we 
cannot but think, and judge, just as it directs and inclines us. 

Apollos. — But malice is the greatest hindrance of all, is it not? 

Aquila. — It is, my friend. — For the doctrine of Jesus Christ, to which we are 
by faith to assent, is diametrically opposite to the lusts of the flesh, prescribing the 
denial and mortification of them, and requiring that our righteousness shall exceed 
that of the scribes and Pharisees ; with the promises of eternal life, and future 
enjoyments annexed to it. These precepts are ungrateful, these promises 
unknown to flesh and blood, we cannot tell how to hope for such things; desire is 
bent upon present enjoyments, which man sees, and feels, and tastes, and is sen- 
sible of. The soul must let go all hatred, it must be at peace with all men, it 
must not know an enemy and grace alone can effect this. 

Apollos. — No wonder then that the carnal mind is averse to all this. 

Aquila. — It is besotted, if I may so speak, with sensual pleasures, it has no 
relish for the christian religion, no knowledge of spiritual things, and no inclina- 
tion to believe in a future state of existence, where rewards are granted and 
punishments inflicted on a principle of stern and inflexible justice, according as 
men shall be found to receive or respect Jesus the author and finisher of our faith. 

Apollos. — Hence originate the several branches into which faith is divided by 
some, do explain them? 

Aquila. — There is a division which has been called a vulgar or common dis- 
tinction of faith, which may be noticed here, only to put you in possession of the 
different views of divines in respect to this mighty principle, which as a vast lever 
sets, under grace, the whole machine of Christianity into operation. 

Apollos. — What is this distinction or division, my friend. 

Aquila. — It is into an historical, a temporary, a justifying faith, and the faith of 
miracles. 1 

Apollos. — Is this division admissible? 

1 Limborch. 



THE NEW COVENANT. 449 

Jiquila. — It might be admitted, if the several parts of it are said to differ not in 
kind, but in degree. The difference between an historical and a temporary faith, 
as they are called, and the faith that justifies, we have shown to be that the latter 
includes in it confidence and reliance., It would appear that though they partake 
of the same nature, yet to say the least they differ widely in degree, and although 
without historical, there cannot be justifying faith, for this last includes in it 
the other, yet a man may believe the whole history of the Bible, and yet not so rely 
upon Christ as to be saved from the guilt of sin. As to temporary faith, it is not 
a scriptural term or expression. It appears to be introduced by those who use it, 
to represent only the faith of some temporizing or time-serving men, who fell 
away when persecution arose for the gospel's sake. Thus saith our Lord 'but he 
which received seed into stony, places, the same is he which heareth the word, and 
anon with joy receiveth it: yet he hath not root in himself, but dureth for a 
while; for when tribulation or persecution ariseth because of the word, by and 
by he is offended.' Now it does appear that they had a degree at least, of faith, 
or rather they had a belief, a persuasion of the truth. And this faith, though not 
the faith that justifies the soul, is nevertheless of great value, as appears from 
several reasons. 

Jlpollos. — What are these? 

Jiquila. — The first is that men are threatened with a sorer condemnation, if 
they do turn away from this their faith, though it may be small, even as a grain 
of mustard seed, and may not be the degree necessary for justification, 'for to 
him that hath, shall be given, and from him that hath not, shall be taken away 
even that which he seemeth to have.' What occasion can there be for a penalty 
so severe and a punishment so grievous and extreme, if the first degree of light, 
and consequently faith was not of immense value, and designed to lead to the 
justification of the soul? And you will also notice that though men may turn, 
and that speedily from their convictions and the degree of faith they have, it is no 
evidence that it is of no value. For perseverance itself in the path of piety, is 
not essential to true faith, for a man may turn away from this, and the 'holy 
commandments' also 'delivered to him.' This is plain from the fact that it is 
only a remote consequence of faith, if it were not so, no man could be a believer 
until he died, his perseverance until death being essential to his faith. 

Jlpollos. — And you say another division of it has been into the faith of mira- 
cles. 

Jiquila. — As it regards the faith of miracles, I confess that this is a distinct kind 
of faith, and such as does not affect all men, and at all times. This is a peculiar 
gift of working miracles, which is not communicated to all. However it is plain 
that this is neither without an historical or justifying faith, but is a most eminent 
degree of that mysterious principle by which the soul is united to God. This faith 
has been supposed to be two-fold in its acts. The one is active in itself, by which 
a man relies steadfastly on God, for that power by which some miracle may be 
wrought by him, at his entreaty and according to his desire. Thus our Lord 
said 'verily I say unto you, if ye have faith and doubt not, ye shall not only do 
this which is done to the fig tree, but also if ye shall say unto this mountain, be 
thou removed and be thou cast into the sea, it shall be done,' And St. Paul says, 
'though I have the gift of all prophecy, and understand all mysteries, and all 
knowledge, and though I have all faith, so that I could remove mountains, and 
have not charity I am nothing.' The other act of this faith is that which is pas- 
sive, by which one believes that a miracle will be wrought in himself, by the 
means or instrumentality of another person, whom he fully believes to be sent of 
God. This was a condition, which the Saviour frequently required of those on 
whom, and for whose sake he wrought his miracles : as appears by those expres- 
sions recorded in the gospels, when he says, 'dost thou believe that I am able to do 



450 THEOLOGICAL COLLOQUIES. 

this.' 'According to thy faith, be it done unto thee,' &c. So you see my friend — 
what faith is required, both in the person performing a miracle, and that person 
on whom a miracle is performed. When the performance of miracles was 
necessary to the confirmation of the gospel, God granted the gift of faith, by 
which those miracles were performed, and perhaps if we lived up to our justifying 
faith, and were wholly sanctified by grace, so as to be ever devoted to God and 
him alone, we might still see those extraordinary operations of divine grace, with 
which the church was once so signally honoured. As the division we have pre- 
sented of faith, includes all that is contained in those just named, except the faith 
of miracles, which was a gift of God, peculiar to those times wherein they were 
wrought, we may notice those distinctions or divisions ot it, which are often 
alluded to in the Scriptures 

Apollos. — What are these, my friend ? 

Aquila. — According to that acceptation of faith in the Scripture, it is presented 
to us either as a lively or a dead faith. 

Jlpollos. — What is implied in a lively faith ? 

Jlquila. — A lively faith is that which obtains justification and adoption into the 
divine favour, and consequently produces good fruits. While a dead faith is des- 
titute of works, never having been effectual for the producing of justification. 
The former is merely sentimental, for all faith is dead unless it be put into lively 
exercise, and thereby produces good fruits, so that there is a constant distinction to 
be preserved between what is mere persuasion, and that which is trust or reli- 
ance on Christ for pardon and salvation. 

Apollos. — Faith then, or belief which does not produce good fruits, in the 
absence of its legitimate effects, is called dead, it is fruitless and avails not for 
eternal life. 

Aquila.— li is so, a body without a spirit, which neither justifies nor saves. 

Apollos. — Do not the Scripture speak of faith as sometimes strong, and then 
again as weak. 

Aquila. — They do, and here is another division of it, founded on its degrees. 
This takes place in its several acts, whether we view them as assent or persuasion, 
including knowledge, or as reliance or trust, including the consent of the will, 
and implying, as we have suggested, obedience to Christ, or the reception of 
Christ. 

Apollos. — Well. How may faith be weak with respect to these? 

Aquila. — As it respects knowledge, that is a weak faith which knows only the 
rudiments and first principles of Christianity, and which as yet does not thorough- 
ly apprehend some one doctrine, which is of moment in matters of religion ; on 
the contrary, those who have made a considerable proficiency in the knowledge 
of the gospel, who to their knowledge of things necessary, have added that of 
things useful, and being fully persuaded of the certainty of them, can give, and 
that confidently, a reason of the hope that is in them, and stop the mouths of 
gainsayers. If we view it with regard to assent or persuasion in general, a weak 
faith is either backward, or rash and injudicious in assenting to those things 
which God has revealed to us in his gospel., whether promises, threatenings or 
any thing else that is remote from our senses, and as it respects confidence, it is 
with difficulty brought to rely at times on God and Christ, especially in adver- 
sity. 1 The mind is fearful, and does not fully acquiesce in the will of God and 
his providence. As in the case of the disciples when Christ was asleep in the 
ship, and it endangered by a storm, they waked him up, being afraid and said 
f Lord! save us, we perish.' And he saith unto them, f why are ye fearful, O! ye 
of little faith?' Or, as Peter, when attempting to walk on the sea, and ready to 

1 Limborch and Watson, 



THE NEW COVENANT. 451 

sink, was filled with fear, but 'Jesus stretched forth his hand and caught him, 
and said unto him, '0 ! thou of little faith wherefore didst thou doubt.' 'Lord I 
believe, help mine unbelief, 1 said the distressed father of a son possessed with a 
devil, when he came to our Lord to heal him. He had weak faith he prayed 
that it might be augmented, so that he might rely on Jesus to heal his son. And 
lastly that faith is weak, which does not produce that lively, active and swift 
obedience in claiming the full and complete enjoyment of all our privileges as 
christians. How often is it the case, that when we ought to be strong in faith, 
giving glory to God, we are as yet babes, being weak, and have need that some 
one teach us, them which be the first principles of the doctrine of Christ. And 
now that all of us ought to be sanctified and filled with divine love, years have 
passed in our experience, and we are yet but babes in Christ. Our faith is weak, 
perhaps; at least, this is true when it does not bring a bright and a clear evidence 
of our acceptance with God. 

Apollos. — And a strong faith is exactly the opposite of all this ? 

Jlquila.—lt is. It assents not only readily, but also with judgment, to all the 
truths of the christian religion, though many of them be above our comprehen- 
sion, and cannot be discovered by natural reason, but are to be known by a 
divine revelation alone. It depends steadfastly on God, expecting a completion 
of the divine promises, it overlooks all obstacles and difficulties, and does not cast 
away its confidence, though no natural means appear, by which the end hoped 
for may be possibly obtained. It 'hopes even against hope,' as did Abraham, being 
'strong in faith giving glory to God.' It therefore pays not only a willing but an 
extraordinary obedience, if I may so speak, to God, i. e. it relies upon him under 
all circumstances, and does not hesitate to perform duty, not only in things that 
are hard to be borne, and unpleasant to flesh and blood, but also in those things 
which seem to thwart an expectation of the promises of God. 

Apollos. — Well, my friend, as the acts of faith are subordinate to one another, 
the first being connected with those that follow : do not the weakness and 
imperfection of the antecedent act, render the subsequent acts also weak and 
imperfect ? 

Aquila. — I do not know that they would, for a man may not have much know- 
ledge and yet may depend on Christ ; for instance, if weak in knowledge, and 
unable exactly to apprehend a doctrine, it does not follow that he may not confi- 
dently rely on Christ, and obtain and enjoy all the comforts of religion. But this 
is to be understood chiefly of points in doctrine. In proof of this, one who is 
ignorant of many things, may and often does assent to the fundamentals of reli- 
gion, which he understands, as taught of God's spirit, and is thereby excited to 
obey, by believing in Christ, being aided by grace. 

Apollos. — And this is the very reason why we see so many souls who are ignorant, 
excel in true piety, because they take God at his word, firmly believe the divine 
precepts, and cheerfully embrace his promises, without nicely inquiring into, or 
clearly apprehending the particular doctrines of the christian religion. 

Aquila. — They rely, my dear brother, on Christ, and him alone, confidently for 
pardon and eternal life. 

Apollos.- — Is not faith sometimes divided, and are there not distinctions made, in 
view of that progress which we make in the divine life'? 

Aquila. — With respect to the idea suggested, of its being in its very nature an 
act of obedience, and taking in the consent of the will, as well as the assent 
of the understanding and reliance on Christ, it has been divided by some into 
initial, progressive and consummative or matured faith. These are terms which 
are used, it must be borne in mind, my friend — simply to represent the different 
stages of christian experience, as it is connected with the exercise of a living, 
and an evangelical faith. 



452 THEOLOGICAL COLLOQUIES. 

Apollos. — Do tell me what is meant by initial faith ? 

Aquila.' — We are not born in the faith, or with faith, my friend. It does not 
grow in nature's garden, it is a work of grace. There must therefore be a time 
when grace does commence this work. Initial faith, then, is the faith of begin- 
ners, by which they mean not mere assent or persuasion, but also reliance, for 
until a man has this, it is most evident that he has not saving faith, and is not 
even at the threshhold of Christianity. He does not only consent to the truth of 
the gospel, but by grace he has parted, and that most cheerfully, with the lusts of 
this world, and is now seeking after a holy and devoted life. He has forsaken all 
his old inveterate habits of sin, and although he has found nature reluctant to let 
all go for Christ, and has hard struggles to give up the world, to resist the flesh, 
in extreme anguish he has sought until ready to despair : now by faith he realizes 
the love of God, his sins are pardoned, he has peace with God, he is adopted into 
the divine family, he relies on Christ, and God's spirit answers to the blood of 
Jesus, and tells him that he is born of God. Now he feels, he knows, that he is 
a believer, and has the well grounded hope of eternal life, a fair title and claim, 
though but a babe in Christ, to his father's estate, an house not made with hands, 
eternal in the heavens. Here is initial faith, or the faith that justifies the soul, 
and by which it is now adopted into the divine favour. 

Jlpollos. — Like a little child, which has a fair title to his patrimonial estate, 
though he may not yet be of age, he is but a minor, a babe, but when he becomes 
a man strong in faith and in the Lord, of mature years in christian experience, 
he will not only be better qualified to serve God here, but to glorify him 
hereafter. 

Aquila. — Certainly, and although his faith is the same in nature, as we have 
proved in the beginning, or at the time of justification, that it is in its more perfect 
state, it is not the same in degree. It is the faith of a babe, whose moral powers 
are weak, through sin and the corruption of our nature. But as faith is aug- 
mented, so also are all the graces of God's spirit proportionably augmented in 
us, faith being the mighty lever, as we before said, by which the whole under 
grace are set into action. 

Apollos. — And now comes in what you call progressive faith. What is this? 

Aquila. — It is the faith of those who retain their first love, and grow in grace, 
and in the knowledge of the truth, daily advancing in the divine life, and who by 
the benefit of that faith, which is in constant exercise, are enabled, not only to 
retain the evidence of their acceptance with God, and live daily in the enjoyment 
of God, but also to accustom themselves to a stricter course of life; so as not only 
to abstain from sin, but to know that sin has no dominion over them, for they are 
not under the law but under grace, and by that grace, they curb, and bring under 
the reluctant tempers of the heart, denying themselves, taking up their cross, and 
following Jesus day by day. Still they feel the strugglings of the flesh, the 
remains of the carnal mind, 'the flesh lusteth against the spirit and these are con- 
trary one to the other:' the enemy is bound but he is not wholly cast out, they 
have victory over the world and the devil, but O! the tempers of their hearts so 
often manifest the corruption of nature, and now comes in that consummative act 
of perfect or matured faith, by which the soul is sanctified and made whole, being 
filled with love. 

Apollos. — Did you say perfect faith? 

Aquila. — I did, and mark, I now say again, not as it regards its nature for all 
evangelical faith, is perfect in its nature, but as it regards the degree, and that 
too in respect to its subject, I mean the man that exercises it. At first he was a 
babe, but has progressed until matured. 

Apollos. — What then is this act of faith ? 

Aquila. — It is that degree of faith which a christian has and exercises, who has 



THE NEW COVENANT. 453 

not only persevered in piety,, and has retained his first love, but who, also, while 
he has felt an unspeakable delight in the service of God, and has had his piety 
corroborated by a perseverance therein, by the assistance of his faith, which 
is not dead and inoperative, but lively and powerful, to enable him to lean on 
Christ, has so resisted sin by grace, and abstained from it, that he not only now 
has as in the beginning the victory over it, but is so enabled, as we shall here- 
after see, when we touch on the privileges of christians, to believe in Christ, that 
he is saved from the defilement and the pollution of sin. Now he loves God with all 
his heart, with all the mind, soul and strength, now he loves him perfectly, with 
an undivided heart, with a clean heart, a heart saved from pride, and every tem- 
per opposed to Christ. So that he constantly and ardently loves and depends on 
Christ, a constant intercourse is opened up between his soul and heaven, and he 
is perfect as a christian in love, and his 'perfect love casteth out fear.' These are 
called 'perfect' not because they are saved from all the infirmities of nature, as 
errors in judgment, &c. but because they love God pre-eminently, with all their 
ransomed powers, are saved from the defilement of sin, and have Christ formed 
in their hearts the hope of glory, so that although they are subject to mistakes as 
heretofore, to infirmity, inadvertency, and even sudden and unexpected excitement, 
especially under hard and sore temptation, still there is the absence of those 
unsanctified tempers which remain, though curbed, in the heart of the justified 
man. This faith is that act by which we most perfectly rely on Christ. 

Apollos. — These are all of them believers, and all in a state of salvation and 
acceptance with God, are they not ? 

Aquila. — They are, and as it regards the first, or babes in Christ, if called to 
die, they have a fair title to eternal life, and that God who freely justifies, will 
freely qualify them for an incorruptible inheritance at his right hand. But if life 
be spared, they must progress and grow in grace. You know from your own 
experience, my friend, that after becoming a believer in Christ, there are tempers 
seen and felt in the heart, which although they do not conquer us are there, and 
often plague us. There are things, as I will prove to you hereafter, if spared, in 
a justified state, that in a sanctified one, we are clear of, and the Scripture autho- 
rizes this assertion. 

Apollos. — I know this well. 

Aquila. — Well, if the justified man does not progress, he backslides from God, 
and turns away from the Lord Jesus, making shipwreck of faith and a good 
conscience. 

Apollos. — This many have done. 

Aquila. — If he does progress, he is constantly approximating toward that 
maturity as a christian, that God would have him attain to. There is 'first the 
blade, then the ear, and then the full corn in the ear.' Now both these like the 
perfect christian, are inclined to do the commands of God, the latter more 
promptly than the former, and with a more perfect reliance on Christ. Each 
strives to practise piety but there are different degrees of it. 

Apollos. — Should one who is merely converted to God, die before he has had 
opportunity to exercise and improve himself in piety, he is accepted and saved, 
being qualified by grace for eternal life. However should his life be spared, he 
must press on toward perfection, else he will not discharge his duty, but forfeit 
the divine favour. 

Aquila. — Thus we must grow in grace, in the knowledge, the fear, and the 
love of God. But by keeping our faith constantly in lively exercise, we not only 
progress, but arrive at a state, wherein we are enabled to say, 'I am cruci- 
fied with Christ, nevertheless I live. Yet not T, but Christ liveth in me, and the 
life I now live, I live by the faith of him who loved and gave himself for me.' 
God grant us this faith. Amen. 
58 



454 THEOLOGICAL COLLOQUIES. 

COLLOaUY IX. 

THAT JUSTIFICATION AND ITS CONCOMITANTS ARE BLESSINGS, WHICH UNDER THE NEW COVE- 
NANT, ARE RECEIVED THROUGH THE INSTRUMENTALITY OF FAITH, IN OUR LORD JESUS CHRIST. 
AN EXAMINATION INTO THE NATURE OF JUSTIFICATION. 

Aquila. — A variety of opinions, my friend, have been asserted and defended, 
by theologians, concerning the nature of justification, its extent, and the mode in 
which it is attained. We have, I think, definitely set forth one or two facts in 
the discussions of the nature of faith and elsewhere, by which we are prepared to 
consider that great blessing and its concomitants, which are received through the 
instrumentality of faith. We have perceived that this faith is a kind of complex act, 
involving in its very nature, obedience to the command of Christ. By this, you 
must bear in mind, that we allude to the act itself in its complex parts, and not to 
that attention which is paid to the institutions of Christianity, as a ground for justi- 
fication, for until a man is justified, and his heart changed, there is no work of 
evangelical obedience, by which he can be justified or accepted of God, the only 
condition is faith in the merit of our Lord Jesus Christ. It is the act then of 
believing that involves in it the obedience of which we speak, and this is that 
obedient act, by which Christ's merits are applied for justification as we have seen. 

Apollos. — It is not for the sake of this act, but for Christ's sake, whose merits 
are apprehended by faith for the justification of the soul? 

Aquila. — This is I think correct. The act of faith itself, is an act of obedience 
to God by men, who, exercise the grace bestowed, by believing on the Lord Jesus 
Christ, for whose sake alone we are justified and accepted of God. 

Apollos. — I perceive this now, the obedience is in the simple act of receiving 
Christ and trusting his merits for justification, the fact that we obtain justification, 
and its concomitants is satisfactory evidence, to ourselves, that we do evangelically 
believe, and our obedience afterward to the precepts of the gospel should be suffi- 
cient proof to others, that we are justified and adopted into" the divine favour. 

Aquila. — You must ever bear in mind that the faith of which we speak as the 
great instrument of justification, while in itself, it is as we have stated more than 
once, an act of obedience, it doth not formally include works of righteousness. 
This is evident from the consideration of that plain distinction, which the Scrip- 
ture puts between faith and them, when it informs us that faith works by love, 
which is shown forth by our works, and exhorts us to 'add to our faith virtue, 
knowledge,' &c. And, moreover, it is not reasonable to conceive, that Christ 
and his apostles would make use of a word which had a known and fixed import, 
and at the same time mean more by this word, than was in the common use of it 
signified thereby. And this would have been the case if they had included in its 
meaning the whole of evangelical righteousness. 1 

Apollos. — The apostle Paul always opposes faith and works to each other, does 
he not 1 

Aquila. — He does, and this is another point which we adduce in evidence that 
faith, though in itself an act of obedience, however complex in its parts, does 
not include as a prerequisite to justification, the evangelical works of obedience. 
And this, whether we view it in regard to the ceremonial or moral law, their 
perfection or imperfection, they are alike excluded, simply as works ; that salva- 
tion may be by grace, through faith, 'not of works lest any man should boast.' 

Apollos. — Justifying faith then, while it does not include in itself obedience to 
the moral law, nor so appropriate the merit of Christ, as to make up the imper- 
fection of our obedience, according to some, nor is the root, as it is called by 
others, of obedience, itself, or so great an act, as to include in itself the idea of a 

1 Whitby. 



THE NEW COVENANT. 455 

converted or regenerate state of the man, it is nevertheless a fiducial act of the 
soul, or confidence in the merit of Christ, by which that soul is justified from all 
things from which it could not be saved by the deeds of the law. 1 

Aquila. — These things will be apparent, if you consider that faith is an act 
which precedes justification, and that a regenerate state of the soul succeeds that 
justified state. Now while faith in Christ however complex in itself, as an act of 
obedience to God, considered in all its parts, is acceptable to the Deity, it is evident 
that as justification is obtained through its instrumentality, and precedes a change 
of heart, works of righteousness or evangelical obedience, that can only spring 
from a heart renewed by grace, cannot be included in it. The obedience which 
we have said is involved in faith, is the due and proper improvement or exercise 
of that grace which is granted, to enable us to trust in the Lord Jesus Christ. I 
am thus particular, my friend, that you may not mistake in regard to this impor- 
tant matter. With these preliminary remarks on faith as the instrument, and as 
that act of the soul, by which justification and its concomitant blessings are com- 
municated, let us proceed to consider them in that order in which they are expe- 
rienced in the soul of the believer. 

Apollos. — What are its concomitants? 

Jlquila. — They are regeneration and adoption. These it will be seen, my friend, 
accompany justification, and are acts of the divine mercy and grace which as 
it regards our experience of them are attained unto through that same faith, by 
which we are justified : and when we affirmed it as our opinion, in our arrange- 
ment of the subject of faith in Christ, that the immediate effect thereof was obe- 
dience, by which it was proved to be lively and active, we did not mean to say 
that the faith originated the obedience to the moral law, but that it is instrumental 
in the attainment of justification and a change of heart, and is thus the remote 
cause of good works under grace, which works of obedience immediately follow 
our justification and regeneration, as these follow our faith in Christ, and thus 
faith which without works is dead, is proved by them to be lively and active. So 
that while in itself, it is an obedient act, it does by being instrumental in our 
regeneration, become the remote cause, under grace of those good works which 
flow from a heart regenerated by that grace, through faith in our Lord Jesus 
Christ alone. 

Jlpollos. — Give me then, my friend, your views of justification. 

Jlquila. — Upon a consideration of this subject, I think it will appear clearly to 
you that the word justification as well as righteousness, admits of several signifi- 
cations in Scripture. It is contended by some that it is used to represent the law of 
God, which teaches us righteousness, and sundry texts are quoted to substantiate 
this opinion : it is also affirmed to mean the acquisition of righteousness, by which, 
he that was unrighteous before is made now truly righteous. 2 And St. Paul is 
quoted as authority for this view. 'And such were some of you, but ye are 
washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, 
and by the spirit of our God.' So it is said in the Apocalypse, 'He that is unjust 
let him be unjust still: and he that is filthy let him be filthy still: and he that 
is righteous let him be righteous still : and he that is holy let him be holy still.' 
But the term justification is a forensic one, and in a judicial sense, denotes a 
declaration of righteousness, that is absolving a man from guilt, and treating him 
as one that is righteous. Thus it is said, 'He that justifieth the wicked,' i. e. 
declares the wicked righteous, and this is the more evident, because it is put in 
opposition to another part of the verse, and 'he that condemneth the just,' i. e. 
declares the just or righteous guilty. So it is said in Isaiah, 'which justify the 
wicked for reward, and take away the righteousness of the righteous from him.' 

1 Watson. 2 Limborch. 



456 THEOLOGICAL COLLOQUIES. 

Here it is evident that to justify, is used judicially, and means to acquit, and declare 
righteous. And so it is said of the lawyer, who came to our Lord that, he, 'will- 
ing to justify himself to declare or show himself righteous, said, &c. It is also 
used to represent the acceptance by God of one, who is, and who confesses himself 
guilty. 1 There are several figurative meanings which it is unnecessary for us to 
notice, and we may, therefore, my friend — consider this as it is presented in the 
New Testament, simply as that act of the Divine Being, whereby he, upon the 
exercise of faith in our Lord Jesus Christ, by us, though we are guilty, does 
account, consider, and deal with us as relatively righteous, notwithstanding our 
actual unrighteousness, by absolving and releasing us from all guilt and the 
penalties consequent on past transgressions, all of which are pardoned for the sake 
of our Lord Jesus Christ. 2 

Apollos. — Do not the Romanists represent justification, as the acquisition of 
righteousness, independent of this direct act of pardon,, and salvation from guilt, 
so as to make a man righteous inherently ? 

Aquila. — They do not exclude all ideas of absolution from the guilt of sin, and 
a consequent justification, which they say will be of force in the other world, but 
that act of justification which is experienced by us in this life, they say is an infu- 
sion of righteousness, by which he makes men actually, and inherently righteous., 
who were unrighteous. 3 

Apollos. — But the Scripture is explicit that the justification therein offered 
to the unregenerate, is offered on the sole condition of faith in our Lord Jesus 
Christ. 

Aquila. — Yes — and that act of justifying, as an act of the Deity, is a judicial 
one, and this is manifest from several reasons. 

Apollos. — What are these? 

Aquila. — The first is that justification is coincident with the remission of sins, 
which is a judicial act. Thus it is said, 'be it known unto you therefore, men and 
brethren, that through this man is preached unto you the forgiveness of sins : and by 
him all that believe are justified from all things, from which we could not be justi- 
fied by the-law of Moses.' Here it is most palpable that the judicial act of pardon, 
and the act of justification are substantially the same. 4 But, secondly, justifica- 
tion is opposed to condemnation as we have before seen. Thus, Solomon said in 
his prayer at the consecration of the temple, 'then hear thou in heaven, and do, 
and judge thy servants, condemning the wicked to bring his way upon his head, 
and justifying the righteous, to give him according to his righteousness.' 'Who 
shall lay any thing to the charge of God's elect V says St. Paul, 'it is God that 
justifieth. Who is he that condemneth?' To condemn is not to make., but to 
declare a man guilty, and to deal wiih him as such. 

Apollos. — By parity of reason therefore to justify is to declare a man, righteous, 
not inherently so, but to treat him as such, pardoning all offences for the sake of 
our Lord Jesus Christ in whom he believes for justification. 

Aquila. — And the very same thing, I am confident, my friend — is confirmed by 
all those expressions wherein faith is said to be imparted for righteousness, that is 
that a man is esteemed as righteous, or is justified upon his exercising faith in the 
merits of our Lord Jesus Christ. 5 

Apollos. — Forgiveness of sins then is evidently implied in it. 

Aquila. — Yes — it is: for justification appears to be that merciful and gracious 
act of God, whereby for the sake of our Lord Jesus Christ alone, he fully ab- 
solves from the guilt of sin, all them that truly and evangelically believe in him, 
or it is that gratuitous act of God, whereby for the sake of Christ, he remits the 
sins of all them that have faith in him, imputing their faith to them for righteous- 

1 Watson. 2 Watson and Limborch. 3 Ibid. 4 Bunting. 5 Ibid. 



THE NEW COVENANT. 4.57 

ness. From this definition it will appear, my friend — that however they may 
allude to the same state, there are two things at least implied in this justification. 1 
Jlpollos. — What are these ? 

Jlquila. — The first is the remission of sins, by or through the instrumentality of 
faith, and the other is the imputation of that faith for righteousness. 2 
Jlpollos. — Do be more explicit and explain yourself, if you please. 
Jlquila. — Remission of sins is nothing more than the not inflicting the merited 
punishment on the sinner. So that through the instrumentality of faith, for the 
sake of our Lord Jesus Christ, his guilt is cancelled, his offences remitted, and 
he is declared in a judicial sense, exculpated from his offences for the sake of our 
Lord Jesus Christ, this act of his faith being imputed to him for that justification 
or righteousness. 

Jlpollos. — Is the doctrine of the remission of sins a part of this justification 
promised in the Scriptures. 

Jlquila. — It is frequently promised in the Acts of the Apostles, and while 
against the Novatians, who declare that there was no remission of sin, for those 
who transgressed after baptism, we hold the opposite doctrine, my brother — it is 
because it forms such a conspicuous part in 'our justification before God. The 
other point which we named as implied in this justification, is that by this act of 
the Deity, while our sins are pardoned, the faith which fastens upon the propi- 
tiation of our Lord Jesus Christ, on which we rely for pardon and acceptance 
with God, is imputed to us for righteousness, so that according to the gracious 
judgment of God, for the sake of what Christ has clone, that man who has here- 
tofore lived in sin, is now upon his believing in the Lord Jesus Christ, not only 
pardoned, but also accepted into the divine favour as though he had not sinned, 
his faith 'being accounted unto him for righteousness.' 

Jlpollos. — Not that he is actually or rather inherently righteous, but of grace 
all his transactions are freely absolved, and the act of believing is the very act by 
which the merits of Christ's death are so appropriated to his own peculiar case, 
as that he is not only pardoned, but in a state of reconciliation and favour with 
God, as though he had not transgressed, and had always obeyed the divine laws. 

Jlquila. — This is the true state of the case. We are not to fancy, my brother — 
that the righteousness of Christ, by which I mean his perfect obedience to the 
moral law, is imputed to us to supply our defects, and hide our filthiness. No ! 
By faith our guilt is cancelled, our sins being freely pardoned, and by that judi- 
cial act of God upon our faith, we are justified, declared pardoned and accepted 
for, or on account of faith. 

Jlpollos. — This is a doctrine most consolatory indeed, and full of comfort. 

Jlquila. — It is, and the more we consider this subject, and inquire into the prin- 
cipal cause of this justification, and the means which God is pleased to have us 
use, in order to partake thereof, the more shall we feel our immense indebtedness 
to the grace and mercy of our God. 

Jlpollos. — What is the principal cause to which you allude. 

Jlquila. — I had reference to the great efficient cause, I mean the grace of God, 
in this the mercy and bounty of our heavenly Father, we find the origin of this 
glorious economy. For since we were all sinners, and guilty of punishment, if 
he had been so extreme, as to mark our iniquities and make no provision for 
remission, 'no man had been justified in his sight,' we must have endured the 
punishment due to our offences. But although our justification originates in 
grace, it is not brought about without means, these are two-fold. 

Jlpollos. — What do you mean by there being two-fold, did you not say that faith 
was the only condition ? 

1 Limborch. 9 Bunting and Watson. 



458 THEOLOGICAL COLLOQUIES. 

Jlquila. — And so it is on our part, but yet the means are two-fold viewed in 
regard to this whole work. One of which is without ourselves., and the other is 
of an internal nature as it respects us. The former is the death of Christ which 
is termed the meritorious cause of our justification, and faith the internal work or 
instrument of that justification. Hence it is said that we 'being justified freely 
by his grace, through the redemption that is in Jesus.' The instrumental means 
is, as we have seen, faith in Christ. 

Apollos. — Does the Scripture sustain this view, my friend Aquila ? 
. Aquila. — I think you will conclude with me that it does, when I quote a few 
texts. In the first place, to prove that this work of justification, as including 
pardon of sin, and the imputation of faith for righteousness, originates in the grace 
of God. We see the view David had of it, which I adduce as proof of the fact 
itself: 'Enter not into judgment with thy servant, for in thy sight shall no man 
living be justified. For the enemy hath persecuted my soul, he hath smitten my 
life down to the ground, he hath made me dwell in darkness, as those that have 
been long dead.' To relieve one in such a case is grace indeed. St. Paul says, 
'All have sinned and come short of the glory of God,' yet are we 'justified freely 
by his,' i. e. God's 'grace.' 'Among whom also,' says the same apostle, 'we all 
had our conversations in times past, in the lusts of our flesh, fulfilling the desires 
of the flesh and of the mind, and were by nature the children of wrath, even as 
others. But God who is rich in mercy for his great love, wherewith he loved us, 
even when we were dead in sins, hath quickened us together with Christ, (by 
grace are ye saved,) and hath raised us up, and made us sit together in heavenly 
places in Christ Jesus, that in the ages to come, he might show the exceeding 
riches of his grace in his kindness toward us in Christ Jesus ; for by grace are ye 
saved, through faith, and that not of yourselves, it is the gift of God. Not of 
works lest any man should boast.' And says he of God's goodness, 'Who hath 
saved us and called us with an holy calling, not according to our works, but 
according to his own purpose and grace, which was given us in Christ Jesus 
before the world began.' And to Titus the same apostle says, 'For we ourselves 
were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, 
living in malice and envy, hateful and hating one another : but after that the 
kindness and love of God our Saviour toward man appeared, not by works of 
righteousness which we have done, but according to his mercy he saved us, by 
the washing of regeneration and the renewing of the Holy Ghost, which he shed 
on us abundantly through Jesus Christ our Saviour, that being justified by his 
grace, we should be made heirs according to the hope of eternal life.' 

Priscilla. — O ! what an immense fountain is the grace of God, from whence 
springs all our good. But for his grace where should we now have been ? 

Aquila. — We see then that the great efficient cause of man's justification is the 
unparalleled mercy, the abundant grace of our God. 

Apollos. — Well, next the meritorious cause of our pardon. 

Aquila. — I have said the death and merit of Christ Jesus, 'in whom,' as quoted 
before, 'we have redemption in his blood,' and 'whom,' says St. Paul, 'God hath 
set forth to be a propitiation through faith in his blood, to declare his righteous- 
ness for the remission of sins that are past through the forbearance of God.' 'He 
was,' says he, 'delivered for our offences, and was raised for our justification.' 
'For if by one man's offence death reigned by one, much more they which receive 
abundance of grace and of the gift of righteousness, shall reign in life by one 
Jesus Christ.' 'By the righteousness of one the free gift came upon all men unto 
justification of life,' 'and by the obedience of one,' namely Christ, 'shall many be 
made righteous.' To all this may be added that the very circumstance of Christ 
being the object of faith will present him to us as the meritorious cause of justifi- 
cation. 



THE NEW COVENANT. 459 

Apollos. — And in this too, there is displayed the great grace of our God. 

Jlquila. — Yes, my friend — and if we review for a moment the instrument used 
as the only means of justification, and see how efficient it is in effecting this 
blessed work, we shall have still greater cause to magnify the grace of God. 

Jlpollos. — How is it applied ? 

Jlquila. — We have distinctly kept in view, in all our remarks on faith, that it 
fastens upon the Lord Jesus Christ, and his infinite merit as the glorious God- 
man, the prophet, priest, and king, who not only propitiates our offences, but 
promises us pardon and eternal life, without money and price, on the simpje 
terms of faith in him. Faith then, I mean the faith that justifies, looks at Jesus, 
Jesus the 'first and the last, the author and finisher' of both faith and salvation, as 
the great meritorious cause, and glorious captain of our salvation, and in all its 
varied exercises it cries out with humility, yet confidence, 'I the sinner am, but 
Jesus died for me.' And we behold again the grace of God manifested in it, if we 
but turn and review for a moment also its nature. We have said that in itself it 
is an act of obedience. God calls, invites, intreats us to believe in Jesus. When 
we do come, and in the exercise of that grace granted, accept Jesus as our Saviour, 
we do obey him though we have never thought of the moral law, much less felt 
its obligations, and obeyed its precepts. That to believe is to obey God, as we 
have said, is evident from the fact that God commands it ; thus says the good 
apostle John, 'and this is his commandment, that we should believe in the name 
of his son Jesus Christ, and love one another as he gave us commandment.' 

Jlpollos. — This is a very plain text, and much to the point. 

Aquila. — Moreover, to this commandment is annexed a promised reward, 'It 
thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart 
that God hath raised him from the dead, thou shalt be saved.' And everlasting 
damnation is denounced as the portion of infidelity, which could not be if there 
were no command to believe, and the obedience of faith was not involved in its 
very exercise. 'He that believeth not shall be damned.' And for this very rea- 
son the Scripture always represents it in the light of an act of obedience to God, 
reproving those who believe not, as those who will not come to, or receive Christ 
when he comes to them. Commending those who do believe on him, as they 
who receive him and become the sons of God. 'He came to his own and his own 
received him not, but as many as received him to them gave he power to become 
the sons of God, even to them that believe on his name.' This is the faith that 
now, this moment receives and lays hold on Christ, of which we speak, and this 
the faith that justifies the soul. 

Apollos. — It is not then a faith that is our own work, and no meritorious and 
efficacious act of ours, which, independent of divine grace, is exercised by us and 
by its own worth, obtains remission of sins, and is imputed for righteousness, as- 
if it were formal righteousness of itself, and could stand the just judgment of 
Almighty God 1 

Aquila. — No such thing, my friend — do we mean. Justification is an act of 
God's free mercy and grace, it is that which God does for us, f or the sake of our 
Lord Jesus Christ, and faith is not the meritorious cause of it. It is only the 
medium or instrument by which the benefit is obtained. And this faith though 
often imperfect in itself, and weak only like 'a grain of mustard seed,' because 
it relies on Christ and him alone for salvation, God out of his abundant and great 
mercy does graciously accept, and account it for righteousness ; and upon its 
exercise for the sake of our Lord Jesus Christ, remits the sins of past life, and 
accepts us into his favour of his free and unmerited grace. 

Apollos. — Now upon the exercise of this or the performance of that complex 
act called faith, which is persuaded of the truth, consents to yield to it, and relies 
on Jesus confidently, pardon is obtained, and the soul is justified. 



460 THEOLOGICAL COLLOQUIES. 

Aquila. — An apostle has said so, 'Be it known therefore unto you men and 
"brethren, that through this man is preached unto you the forgiveness of sins, and 
by him all that believe are justified from all things from which ye could not be 
justified by the law of Moses.' 'But to him that worketh not but believeth on 
him that justifieth the ungodly, his faith is counted for righteousness.' 'Therefore 
being justified by faith, we have peace with God through our Lord Jesus Christ.' 
And says the same apostle, 'Knowing that a man is not justified by the works 
of the law, but by the faiih of Jesus Christ, even we have believed in Jesus Christ, 
that we might be justified by the faith of Christ, and not by the works of the law, 
for by the works of the law shall no flesh be justified.' 

Apollos. — O! I see it, the only condition of salvation is faith in our Lord Jesus 
Christ, and of course the only damning sin is unbelief. From all this, therefore, 
it would appear that justification implies the acceptance of one by God who is, 
and confesses himself to be guilty. His sins being pardoned by the act of justifi- 
cation. 

Jlquila. — In common language it signifies a vindication from any charge which 
affects the moral character, but in a theological sense it does mean, as you say, 
acceptance with God of him, that not only confesses himself guilty, but is actually 
guilty, upon his believing in Jesus. Hence when justified he is accounted and 
considered relatively righteous, and God in great mercy deals with him as such, 
notwithstanding his past actual unrighteousness, by clearing, absolving, and dis- 
charging him from the various penal evils, and especially the wrath of God, and 
the liability to eternal death, which by that past unrighteousness, the sinner had 
deserved ; and accepting him as if just, and admitting him to the state, the privi- 
leges, and the rewards of righteousness. 

Jlpollos. — So that, as you have said, justification and the remission or pardon of 
sin are substantially the same thing. 

Jlquila. — These expressions do evidently' relate to one and the same. act of 
God, to one and the same privilege of his believing people, and this is the reason 
why St. Paul uses, as we have seen, justification and forgiveness as synonymous 
terms, whose reasoning is this: 'To him that worketh not but believeth on him 
that justifieth the ungodly, his faith is counted for righteousness. Even as David 
also describeth the blessedness of the man unto whom God imputeth righteous- 
ness without works, saying, 'Blessed are they whose iniquities are forgiven, and 
whose sins are covered. Blessed is the man to w T hom the Lord will not impute 
sin.' 

Jlpollos. — It does appear from this that the justification of the ungodly, the 
accounting or imputation of righteousness, the forgiveness of iniquity, and the 
covering and non-imputation of sin, are phrases Avhich, though they have iheir 
various shades of meaning, express the same blessing under different views. 

Aquila. — They do in this way, that by this act of God sin is pardoned, and our 
faith is imputed to us for righteousness. 1 

Apollos. — But this act of pardon does not in the least degree alter or diminish 
the evil nature and desert of sin ? 

Aquila. — It surely does not, else there would be an imputation upon the spot- 
less and holy character of the holy God. And we know 'it is God that justifieth.' 
He can never regard sin on any consideration, or under any circumstances, with 
less than perfect and infinite abhorrence. 

Apollos. — Sin is not then changed in its nature, so as to be rendered less 
'exceedingly sinful,' or less worthy of wrath by the pardon of the sinner? 

Aquila. — It is not, the penalty is remitted, and the obligation to suffer the 
penalty is dissolved, but it is still naturally due, though it is remitted. 2 

1 Bunting on Justification. 2 Watson. 



The new covenant* 461 

Apollos. — It would appear then that we ought to confess and lament even par- 
doned sin, with a lowly and contrite heart. 

Aquila. — Yes — though released from its penal consequences by an act of divine 
clemency, we should still remember that the dust of self-abasement is our proper 
place before God, and should temper our exultation in his mercy, by an humbling 
recollection of our natural liability to wrath. Hence, 'I will establish my cove- 
nant with thee, and thou shalt know that I am the Lord, that thou mayest 
remember and be confounded, and never open thy mouth any more because of 
thy shame, when I am pacified toward thee for all that thou hast done, saith the 
Lord God.' 

Apollos. — I think I now see the error of the Romanists to which you alluded, 
and of the divines of that school who suppose that to be justified, is to be not 
reckoned, or treated as righteous, but to be actually made righteous by the infu- 
sion of the sanctifying influences, producing a positive and inherent conformity 
to the moral image of God. 1 

Aquila. — If the account which we have given be correct, it is easy to see where 
their error originates. It is in this, that it confounds the two distinct though 
kindred blessings of justification and regeneration. Justification, in a scriptural 
sense, is an act of God, not in or upon man, but for him. An act which, consi- 
dered in the abstract, respects man only as its object, and translates him into 
another relation or state ; but the inherent principle or righteousness, is a conse- 
quence of this act of God, connected with it but not formally of it. 2 

Apollos. — This justification extends to all past sins ? 

Aquila. — Yes — and to all the guilt contracted previous to our pardon, or the 
time in which the act of justification takes place. So that, while in a justified 
state, the individual has a most full, perfect, and entire absolution from wrath. 
All manner of sin is then forgiven, the pardon of which as granted is a justifica- 
tion, not merely from some things, from many things, from most things, but 
'from all things, 1 says the word of God. And he does not pardon our innumera- 
ble offences by degrees, but at once, as by the law of works he is cursed who 
continueth not 'in all things' which that law enjoined, so he who is truly 
absolved by the gospel is cleared from all and every thing which before stood 
against him, 'and there is no condemnation to them which are in Christ Jesus.' 3 

Apollos. — Well may that gospel which reveals and offers such a benefit be 
termed 'a great salvation,' my friend. But it is an act of God also, which of 
course, does not end our probationary state. 

Aquila. — However effectual it may be for the remission of past offences, it 
must ever be remembered that it still recognizes man as a probationer for eternity ; 
and this is not all, it is not irreversible any more than it is not eternal : for as he 
who is now justified was once condemned, so he may in future come again into 
condemnation, by relapsing into sin and unbelief, as we shall hereafter see, 
although at present he may be 'accepted' in the Lord Jesus. 4 

Apollos. — Just as Adam before transgression was in a state of favour, but as he 
had not then fulfilled to the end of his probation, the righteousness of that law 
under which he was placed, his ultimate and final acceptance was not absolutely 
certain. His privilege, as one accepted of God, might be forfeited, and was 
actually forfeited by his subsequent transgression. 5 

Aquila.— This is a fair representation, my friend— of the matter. Our justifi- 
cation or pardon only places us, as to this point, in similar circumstances. 
Though we may be clearly and fully pardoned, we are yet on trial for eternity, 
'and should look to ourselves that we lose not the things which we have 
gained.' 

i Watson. 2 Dr. Barrow. 3 Watson. 4 Ibid. » Ibid. 

59 



462 THEOLOGICAL COLLOQUIES. 

Priscilla. — It is very plain that justification may be forfeited and reversed. Do 
you not remember our Lord's parable of the two debtors, in which one who had 
obtained the blessing of forgiveness, is represented as incurring the forfeiture of 
it, by the indulgence of an unforgiving spirit towards his fellow servant. 

Apollos. — I remember it. "And his Lord was wroth, and delivered him to the 
tormentors till he should pay all that was due unto him.' O ! what necessity for 
constant watchfulness. 

Aquila. — We have already suggested, my friend — how in a merely moral sense 
a man's sin or righteousness is imputed to him, when he is considered as actually 
the doer of sinful or righteous acts. A man's sin or righteousness is imputed to 
him in its legal consequence, under a government of rewards and punishments 
as elsewhere remarked. To impute sin or righteousness in a legal sense then, 
implies to reckon and account it, to acquit and condemn, and forthwith to punish, 
or to exempt from punishment. 1 

Jlpollos. — God then setting as judge, upon the faith of the repenting sinner 
declares him pardoned and remits his punishment, for the sake of our Lord Jesus 
Christ, in whom he believes. And this faith is so imputed, as that he is deliver- 
ed from punishment. 

Aquila. — It is even so. Take the case of Shimei and David. The former 
entreats ,the latter, that he would 'not impute folly to him,' i. e. that he would not 
punish his folly. In this sense too, Bavid speaks of the blessedness of the man 
whose 'transgression is forgiven' and to whom the Lord 'imputeth not sin,' that is, 
whom he forgives, so that the legal consequence of his sin shall not fall upon 
him. This non-imputation of sin, is expressly called 'the imputation of righteous- 
ness without works,' the imputation of righteousness, then is the not punishing 
the sinner, or rather the pardon and remission of his offences ; for if this text be 
read in connection with the context, it will be seen that by 'imputing faith for 
righteousness,' the apostle meant precisely the same thing, thus 'but to him that 
worketh not' as quoted before, 'but believeth on him that justifieth the ungodly, 
his faith is counted for righteousness,' even as David also, describeth the man to 
whom God imputeth righteousness without works, saying, blessed is the man 
whose iniquities are forgiven, and whose sins are covered, blessed is the man to 
whom the Lord imputeth not sin. Here pardon and the imputation of faith for 
righteousness are clearly set forth. 

Apollos. — This is a very comprehensive passage of Holy Writ. 

Aquila. — Yes — it is, and the quotation from David would have been nothing to 
the apostle's purpose, unless he had understood the forgiveness of sins, and the 
imputation of righteousness, and the non-imputation of sin, to signify the same 
thing as counting faith for righteousness, with only this difference, that the intro- 
duction of the term faith, marks the manner in which this inestimable blessing is 
obtained. 2 

Jlpollos. — And after all to have faith imputed for righteousness, is nothing more 
than as you before said, to be justified by faith. 

Aquila. — I am sure it is so. St. Paul meant this, when he spoke of 'being 
made righteous,' that is, being placed by an act of free forgiveness, as was before 
affirmed, in the condition of righteous men in this respect, by faith in our Lord 
Jesus Christ, that the penalty of the law does not lie against such, and these are 
the acknowledged objects of the divine favour. 

Apollos. — Well — I shall not forget that justification is an act of God, by which 
our sins are pardoned and our faith in the Lord Jesus so imputed for righteous- 
ness, that we are saved from wrath, and accepted into the divine favour. 

Aquila. — There is a daily justification founded on the continuance in a regene- 

1 Watson. 2 Ibid. 



THE NEW COVENANT. 463 

rate state ever exercising faith in Jesus, and also our justification or acquital at the 
bar of God, in the day of eternity which we may notice at another time. At our 
next interview, we will consider the concomitants of justification. In the mean 
time you must bear in mind, that this great work of declaring a sinner righteous, 
or exculpated from the penalty of his offences, proceeds not on the ground that the 
law is abolished. O! no, my friend — neither is it abolished or its penalty, for that 
would be to imply that the law was unduly rigorous, either in its precepts or in 
its sanctions. But it rests, my brother — on the ground that the law has been vin- 
dicated, and that by penalty and sufferings, which were fully equivalent to its 
demands in a mornl point of view, when the dignity of the sufferer is considered, 
who became our voluntary substitute. 1 

Apollos. — Thus 'grace reigns through righteousness,' not at the expense of 
righteousness. 

Aquila. — By no means, for says the apostle, f now the righteousness of God 
without the law is manifested, being witnessed by the law and the prophets, even 
the righteousness of God, which is by faith of Jesus Christ unto all, and upon all 
them that believe, being justified freely, 1 as before quoted, e by his grace through 
the redemption that is in Christ Jesus.' And this merit as we have shown, does 
not act in such a manner as to produce our pardon as an immediate and unavoida- 
ble effect thereof, but through the instrumentality of faith. 2 

Apollos. — We are not justified by grace without the exercise of faith, but by 
grace, through faith, as the instrument. 

Aquila. — Yes — and Hhat not of ourselves, it is the gift of God.' A present 
faith, not a faith that is foreseen, or on to-morrow, for that would lead to the Anti- 
nomian notion of an eternal justification, nor by the faith of yesterday, for that 
would make justification irreversible, but a present reliance on Christ, carrying 
out the principle that we have laid down, that faith is obedience to the gospel 
call, i. e. to receive Christ, that it does now this moment receive him, and the 
poor soul is justified or pardoned. Now he cries out with triumph, 'O Lord I 
will praise thee, though thou wast angry with me, thine anger is turned away 
and thou dost comfort me.' 

Apollos. — Now I see it, the justification offered in the Scripture, is a justifica- 
tion upon believing, in which we are never savingly interested, until we do 
believe, and which continues in force only so long as we continue to believe. 3 

Aquila. — Yes — and on all unbelievers the wrath of God abides. The atone- 
ment of Jesus was accepted at the time in which it was offered, as from him, 
but it is not accepted, as for us, to our individual justification, until we indivi- 
dually believe, nor after we cease to believe. 4 

Apollos. — Then at the time of justification, the faith by which it is obtained, 
must make the sacrifice of Christ's death its especial object. 

Aquila. — As I have before said, my friend — the object of justifying faith, may 
be inferred from what we have proved of man's restoration to the divine favour, 
only for the sake of our Lord Jesus Christ. It fastens on his sacrifice in an espe- 
cial manner. Nevertheless, it has respect in general to all that Christ is set forth 
in the gospel, as doing or suffering, by the gracious appointment of the Father, 
in order to our redemption and pardon. But it looks particularly to the atoning 
sacrifice, as exhibited in the Scriptures, by divine authority, and as attested to be 
accepted and sufficient by his resurrection from the dead, and by his mediatorial 
exaltation at the right hand of the Father. 5 

Apollos. — O what a plan to effect our salvation. Christ dies that the sinner 
may be saved, faith in his merit brings our pardon, and now we stand absolved 
from all our sins, declared as believers in the Lord Jesus, righteous in his sight. 

1 Watson. 3 Bunting on Justification. 5 Watson. 

* Ibid. 4 Watson. 



464 THEOLOGICAL COLLOQUIES. 

Aquila. — Yes — sins of every kind, of commission and omission, of thought, 
word and deed, the follies of childhood, the transgressions of our riper years, and 
the matured and habitual sins of age, are all pardoned upon our faith in Jesus 
Christ. 

Priscilla. — Well may the gospel be called, the 'glad tidings of great joy to all 
people.' 

Aquila. — But these are not all the blessings consequent on an evangelical faith. 
Justification has its concomitants, and as we shall not have time to consider them 
this evening, we must take them up at our next meeting. 



COLLOaUY X. 

REGENERATION AND ADOPTION, BLESSINGS WHICH ACCOMPANY THAT JUSTIFICATION OR PARDON 
OF SIN, WHICH IS RECEIVED BY FAITH IN OUR LORD JESUS CHRIST. 

Aquila. — We have seen, my friend — and I trust we have experienced in our 
own hearts the fact, that there is a cordial for the sorrows of the poor penitent. 
Struck down as it were by the power and spirit of God, all anxiety about his 
spiritual state, he falls before the mercy seat and asks for pardon. In the moment 
we have also seen in which he believes, that is trusts Jesus, as a sufficient ground 
for hope, he finds a pardon free and full. But it is evident that a pardon for past 
sins, would not enable him to contend with the present deep depravity of his 
nature, and the force of habits formed in sin. He would soon again become 
guilty, if left thus in his natural state. There are other blessings that accompany 
this blessed work of justification, all of which are the product of that atonement 
which our Lord Jesus Christ has made for sin, and these also are received through 
the instrumentality of faith. 

Apollos. — What blessings are these, my friend ? 

Aquila. — They are the glorious works of regeneration and adoption. 

Apollos. — Are not these blessings the same as justification? 

Aquila. — O no! my friend — they are not the same blessings, though they are 
so united with justification or the pardon of sin, as to appear to many who do not 
consider the subject well, as the same blessing. They are concomitants of justi- 
fication, and we may say generally as it regards them, that although we must 
distinguish between them as being different from each other, and from justifica- 
tion, yet they are not to be separated from it, for they occur generally at the same 
time. 1 

Apollos. — That is they all enter into the experience of every christian, so that 
the man who is justified, is the man that is regenerated and adopted into the 
family of God. 

Aquila. — They all unite in the experience of the believer, and whenever they 
are mentioned in Scripture, they do therefore involve and imply one another. 

Apollos. — I will bear this very thing in mind, it may help me much, and I may 
use it to prevent error in others. But do the Scriptures authorize this view of 
these blessings, and connect them together. 

Aquila. — They do, for our heirship and consequent title to eternal life is evi- 
dently grounded on our justification. 'For,' says St. Paul, 'we are justified by 
his grace, that we should be heirs according to the hope of eternal life,' but in 
Peter, this is connected with our regeneration. Thus 'blessed be the God and 
Father of our Lord Jesus Christ, which according to his abundant mercy hath 
begotten us again to a lively hope, by the resurrection of Jesus Christ from the 

l Watson. 



THE NEW COVENANT. 465 

dead unto an inheritance incorruptible and undefiled.' But by St. Paul again, it 
is founded on adoption. Thus, 'if children, then heirs, heirs of God and joint- 
heirs with Christ.' 1 

Apollos. — Well— I never observed this particularly before. 

Aquila. — These texts are a sufficient proof that justification, regeneration and 
adoption are not distinct and different titles, but constitute one and the same title 
through the gift of God in Christ, to the heavenly inheritance. 

Priscilla.— And as you said, they are attained to by faith, for St. Paul says, 
'we are justified by faith, and we are the children of God, by faith in Christ 
Jesus.' 

Jlpollos. — Does the Scripture any where unite them all together, and then show 
that they are received through the instrumentality of faith. 

Aquila. — They do, 'but as many as received him to them gave he power to 
become the sons of God, even to them that believe on his name, which were 
born not of blood, nor of the will of the flesh, nor of the will of man, but of 
God.' 

Apollos. — Sons of God here include our adoption, and being born our regene- 
ration. 

Aquila. — They do, and it will therefore appear that this regeneration is a change 
wrought in man, by the agency and power of the Holy Ghost. So that the 
dominion which sin has over him in his natural state, and which he deplores and 
struggles against in his penitent state, is broken and abolished, so that, with full 
choice of will, and with the energy of right affections, he serves God freely, and 
'runs in the way of his commandments.' 2 

Apollos. — This is an important point. Has he dominion over sin, and does he 
successfully resist it, my friend ? 

Aquila. — The Scripture says, 'Whosoever is born of God doth not commit sin, 1 
'for sin shall not have dominion over you, for ye are not under the law but under 
grace.' And 'now being made free from sin, ye have your fruit unto holiness, 
and the end everlasting life.' The distinctive characters therefore of this state are 
deliverance from the bondage of sin, and the power and will to do all things that 
are pleasing to God, both as to inward habits and outward acts. 3 

Apollos. — This regeneration then must imply a change, and a very important 
one, as man is naturally in the bondage of sin. 

Aquila. — It does so, hence it is called a new birth, the second birth, or the being 
born again. It is that work therefore of the Holy Spirit by which we experience 
a change of heart. Thus, 'Except a man be born again he cannot enter into the 
kingdom of God ;' 'Marvel not that I said unto thee, ye must be born again.' St. 
Paul represents it as the quickening the soul, whose powers were lapsed by the 
fall : 'And you hath he quickened who were dead in trespasses and sins,' 'Christ 
being formed in their hearts.' A 'partaking' of the divine nature : 'that by these 
ye might be,' says St. Peter, 'partakers of the divine nature, having escaped the 
corruption that is in the world through lust.' 

Apollos. — The efficient cause then of this work is the holy and blessed Spirit ? 

Aquila. — It is, for man is not the author of it, which is evident not only from 
the fact of his being incapable of changing his own heart, but also from the direct 
testimony of God's word. Take that text quoted above, 'But as many as 
received him, to them gave he power to become the sons of God.' 'He gave 1 it, 
they had no power in themselves by which to accomplish this work, hence it is 
added, 'which were born not of blood, nor of the will of the flesh, nor of the will 
of man, but of God.' 

Apollos. — This new birth then is a work of God ? 

» Watson. » Ibid. 5 Ibid. 



466 THEOLOGICAL COLLOQUIES. 

Aquila. — Nicodemus saw the impracticability of a man's being born naturally a 
second time, and he said, 'How can a man be born when he is old?' Jesus 
informed him by saying, 'That which is born of the flesh is flesh, that which is 
born of the spirit is spirit,' 'the wind bloweth where it listeth, and thou hearest 
the sound thereof, but canst not tell whence it cometh and whither it goeth, so is 
every one that is born of the Spirit.' You see, my friend — that the efficient cause 
is the Holy Spirit. And St. Paul says, 'for by grace are ye saved, through faith, 
and that not of yourselves, it is the gift of God : not of works lest any man should 
boast, for we are his workmanship, created anew in Christ Jesus unto good works, 
which God has before ordained that we should walk in them.' 

Apollos. — What is the special instrument that God used to accomplish this 
work ? How does he effect such a wonderful change ? 

Aquila. — The glorious instrument that God most generally uses is his precious 
word. Hence it is said by St. James, 'Of his own will begat he us with the word 
of truth, that we should be a kind of first fruits of his creatures.' And St. Peter 
also says, 'Being born again, not of corruptible seed, but of incorruptible, by the 
word of God which liveth and abideth for ever.' And St. Paul says to the Corin- 
thians, 'though ye have ten thousand instructors in Christ, yet have ye not many 
fathers; for in Christ Jesus I have .begotten you through the gospel.' So you 
see that the word of God's grace, the gospel of Christ is the instrument generally 
to bring about this change. 

Apollos. — Well — tell me now in what does this change chiefly consist? 

Aquila. — The change in regeneration chiefly consists in the recovery of the 
moral image of God upon the heart, that is to say, so as to love him supremely, 
and serve him ultimately as our highest end, and to delight in him superlatively 
as our chief good. The sum of the moral law is to love the Lord our God with 
all our heart, and soul, and strength, and mind. This is the duty of every 
rational creature, and in order to obey it perfectly, no part of our inward affection, 
or actual service, ought to be, at any time or in the least degree, misapplied. 1 

Apollos. — Regeneration must consist then in the principle of holiness being 
implanted, obtaining the ascendency, and continually prevailing over sin, its 
eternal opposite. 

Aquila. — It is observable, that the inspired writers use various terms and 
modes of speech, in order to describe this change of mind, sometimes calling it con- 
version, regeneration, a new creation, or the new creature putting off the old man 
with his deeds and putting on the new man, and 'the walking not after the flesh,' 
but 'after the Spirit.' Yet is it all effected by the word of truth or the gospel of 
salvation, gaining an entrance into the mind, through the divine teaching, so as 
to possess the understanding, subdue the will, and reign in the affections. 2 

Apollos. — This is a great work. 

Aquila. — It is — take it altogether it is faith working by love, in the whole man, 
that constitutes the new creature, the regenerate man. Thus says St. Paul, for 
in Jesus Christ neither circumcision nor uncircumcision availeth any thing, 'but 
faith which worketh by love.' And St. John says, 'Whosoever believeth that 
Jesus is the Christ is born of God : and every one that loveth him that is begat, 
loveth him also that is begotten of him. By this we know that we love the chil- 
dren of God, when we love God and keep his commandments. For this is the 
love of God that we keep his commandments, and his commandments are not 
grievous. For whatsoever is born of God overcometh the world, and this is the 
victory that overcometh the world, even our faith. Who is he that overcometh 
the world but he that believeth that Jesus is the Son of God.' 

Apollos. — I see then that this work is to be distinguished from justification. 

1 Watson. 2 Ibid. 



THE NEW COVENANT. 467 

Aquila. — It certainly is,, though it is directly connected with it. For as we have 
already suggested, the justified person is also regenerated, but while the one, jus- 
tification places us in a new relation, the other, regeneration, places us in a new 
moral slate. The one is a work which God does for us, the other a work which 
God does in us. By an act of pardon or justification, we are placed in the rela- 
tion of friends instead of enemies, and by the regeneration of our souls we are so 
renewed by divine grace as that the lapsed powers and affections of the man are 
rendered capable of that moral exercise by which God is glorified, and his laws 
respected and obeyed. 

Apollos. — But does not regeneration mean the progress of grace in the heart of 
man, including its commencement and completion 1 

Aquila. — We have already suggested that some divines have entertained this 
view of it, and that others have represented repentance as regeneration, the fallacy 
of which idea has been shown. That regeneration commences with repentance 
will not bear an argument, but this is not in the Scriptures taken for the work 
itself. The Scriptures generally use it to represent the new birth, or a change 
from a state of nature to grace. 'If any man be in Christ he is a new creature,' 
so that, upon our justification, being also regenerated, while there is a change in 
our condition, as being in a state of life not death, of safety and acceptance not 
condemnation, so also is there a change in our disposition as regenerate new crea- 
tures, 'having put off the old man and his deeds, and being created anew unto 
Christ Jesus.' It is true that the Scriptures do speak of a sanctified as a regene- 
rate state ; but St. Paul makes a distinction even between this and the being 'sanc- 
tified wholly,' excluding the existence of the cause as well as the practice of an 
inward habit, which regeneration itself cures, so that it has no dominion over us, 
inasmuch as faith unites us to Christ, and thus by the holy and blessed Spirit we 
are brought into his favour, being regenerated by the power of the Holy Ghost, 
through the operation of his grace. So our Lord uses in one instance regenera- 
tion for the resurrection state, as implying that renovation of man, from a corrup- 
tible to an incorruptible condition. Thus, 'Ye which have followed me in the 
regeneration, when the Son of Man shall sit upon the throne of his glory, shall 
also sit upon twelve thrones,' which may be rendered, at the renovation when the 
Son of Man shall be seated on his glorious throne, ye my followers sitting also on 
twelve thrones, &c. Men are accustomed to apply the term wholly to the con- 
version or change of individuals, though its relation is here at least to the general 
state of things. 1 Taking this view of the subject, it may embrace the whole pro- 
gress of christian experience, and the restoration of man entirely, and altogether 
to the image and glory of God, the principal completion of which, shall be in the 
general resurrection, when there will be, in the most important sense, a renova- 
tion or regeneration of heaven and earth, when all things 'shall be made new.' 
And this is the reason why regeneration is used in reference to the resur- 
rection. 2 

Apollos. — Here then is the order of the divine operation in individual expe- 
rience. A conviction of our sinfulness, helplessness and danger producing that 
utter abhorrence of self, which is manifested in a deep repentance, and which 
leads the sinner to ask, 'what must I do to be saved V then comes in the act of 
faith, that reliance on Christ by which as an instrument we are justified, and then 
regeneration. Hence to be in Christ is to be justified, and regeneration follows it 
immediately. 3 

Aquila. — Yes — and it will appear that the entire man is the subject of this 
regeneration, so that it is the whole man, as we have said, his understanding, 

i Campbell, 2 Watson. 3 Ibid. 



46S Theological colloquies. 

will and affections, are all brought under the regenerating influence of the Holy 
Ghost. 

Jlpollos. — Explain yourself if you please? 

Jlquila. — The understanding previous to this change, was comparatively dark. 
It was deprived of that saving knowledge of the divine law, and groped, as it 
were, in the dark; but now it is illuminated and filled with the knowledge of the 
divine will. Now it understands the path of life, and comprehends the obligation 
to serve God. So also it sees and understands the rale of moral action, according 
to which, it decides on its own deeds. As to the will it is so far regulated as to 
follow the dictates of an illuminated understanding, desiring and seeking only 
what is fit to be desired, and -what God allows to be used, hating and resisting 
whatever is hateful, because repugnant to the divine nature and will, and opposed 
to godliness. 1 The affections are the servants, if I may so speak, of the will, and 
these changed by grace, excite man in the pursuit of that which is virtuous and 
good. Being regenerated they are placed on proper objects, not on things on the 
earth, but on heavenly things, on things above, God and heaven, eternal happi- 
ness, and above all, on the Lord Jesus, who died to procure that happiness for us: 
and my friend — it will follow of course, that the external actions as founded on 
the affections pretty much, are their attendants generally, and are also regu- 
lated according to that principle of grace, which predominates in the whole man, 
and which therefore assimilates his conduct to the divine law, and consequently, 
agreeably to the motions of a sanctified will. By this means, there is a change 
effected throughout the whole man, one that is complete, and it is called a new 
creation. 2 

Jlpollos. — So that there is no partial reformation in the man, but he who took 
pleasure before in sin, does now hate it, and delights in piety. He is a new man. 

Jlquila. — Yes — 'if any man be in Christ he is a new creature, old things are 
passed away, behold all things are become new.' He is not the same, he is a 
new man, 'born again,' 'born from above.' 

Jlpollos. — There is therefore a restoration of amity and intercourse, between the 
pardoned sinner and a pardoning God. 

Jlquila. — This, my friend — is one of the immediate results of our justification. 
For upon the reception of our pardon, and the regeneration of our souls, it is 
evident that the very cause of all our sorrow is removed. I mean the guilt of 
our sins which pressed us down. They are pardoned, and 'being justified by 
faith, we have peace with God, through our Lord Jesus Christ,' and consequently 
unforbidden access to God. The judge himself has become our friend, and we 
are now begotten anew by him in Christ Jesus. 3 

Jipollos. — The matter and ground of God's controversy with us, being removed 
by this act of gracious absolution, we are now become the objects of his friend- 
ship. 

Jlquila. — It is so, for thus it is written 'Abraham believed God, and it was 
imputed to him for righteousness,' that is, justification, the righteousness of faith; 
and the next thing we hear is, 'and he was called the friend of God,' and so are 
all those who are justified by faith: hitherto they were enemies, now they are the 
'friends of God.' 

Jipollos. — But this change does not absolutely deliver them from all the evils 
which transgression has entailed on man, I presume ? 

Jlquila. — The reconciliation and change of heart, of which we speak, does not 
extend to their instant and absolute deliverance from them. They are still liable 
for a season to affliction and pain, to temporal suffering and mortality. These are 
portions of the original curse, from which their justification and regeneration do 

1 Limborch. 2 Wesley. 3 Watson. 



THE NEW COVENANT. 469 

not as yet release them. But they entitle them to such supports under all remain- 
ing trouble, and by such promises of sanctifying influence with it, as will, if 
embraced, turn the curse into a blessing. 1 

^polios. — 'Whom the Lord loveth, he' may still 'chasten,' and in very faith- 
fulness afflict them. 

Aquila. — Indeed he may, but these are acts of salutary discipline, rather than 
of vindictive displeasure. His friendship, not his righteous hostility, is the prin- 
ciple from which they all proceed, and the salvation, not the destruction of the 
sufferer, is the end to which they are all directed. 2 

•Apollos. — And now as servants of God they proceed on their way. 

Aquila. — Not merely as servants of God, as sons, as children of God, for this 
is another concomitant of justification. The adoption of the persons justified 
into the family of God, is an immediate result of our pardon, and also, of course, 
directly connected with our regeneration, so that there is the consequent right to 
an eternity of life, for both body and soul. 3 

Jlpollos. — What do you mean by adoption ? 

•Aquila. — Adoption is a word used in civil law, and was in great use among the 
Romans, in the days of the apostles; when it was the custom of persons, who 
had no children of their own, to prevent their estates from being divided or 
descending to strangers, to make choice of some one or more persons, agreeable 
to them, who were received into the political relation of children. Although the 
case of Joseph's two sons, substituted by Jacob, might seem to warrant the idea, 
yet there is no evidence that a law for the adoption of children, existed among 
the Jews, but it was common among both the Greeks and Romans, and Pharaoh's 
daughter adopted Moses. Adoption in a spiritual sense, is that act of God's grace 
whereby men are received into the number, and have a right to all the privileges 
of sons of God. God condescends to become not only their friend, but their 
father, they are the objects not merely of his amicable regard, but of his paternal 
tenderness: and admitted to the relation of children, they become entitled to the 
children's inheritance, 'for if children, then heirs,' 'heirs of God, and joint-heirs 
with Christ, i[ so be that we suffer with him, that we may be also glorified to- 
gether.' This is the state, that seems, my friend — to be simultaneous with our 
justification and regeneration. 4 

•Apollos. — It may then be defined as an act of grace, by which upon our being 
justified by faith in Christ, we are received into the family of God. Tell me, is 
this really an act distinct from justification. 

•Aquila. — It does not appear to be so much a distinct act of God, as involved in 
and flowing from our justification, so that at least the one always implies the 
other. The apostles appear to have had before them, the simple view, that our 
sins had deprived us of our sonship, the favour of God, and the right to the inhe- 
ritance of eternal life; but that upon our return to God and reconciliation with 
him, our forfeited privileges were not only restored, but greatly heightened through 
the paiernal kindness of our heavenly Father. 6 

•Apollos. — They did not then borrow the idea of adoption, as some think, from 
the laws of the Romans and the surrounding nations, and apply them to the con- 
dition of the justified and regenerated man? 

•Aquila. — I do not think they did, and indeed by the best theologians, such a 
comparison is not thought judicious. The writers of the Old Testament, taught 
this doctrine, from one of whom St. Paul quotes the most forcible passage that 
sets forth the privileges of adoption. Thus 'wherefore come out from among 
them, and be ye separate, saith the Lord, and touch not the unclean thing, and I 

i Watson. 3 Watson. 5 Watson. 

2 Ibid. 4 Watson and Bunting on Justification. 

60 



470 THEOLOGICAL COLLOQUIES. 

will receive you, and I will be a Father unto you, and ye shall be my sons and 
daughters saith the Lord Almighty. And the prodigal son, my friend — was a 
display and a true exposition of this adoption that could not he easily forgotten by 
the aposties. 

J3pollos. — The formalities of the nations in which existed the laws of adoption, 
do not then illustrate this doctrine. 

Aquila. — I think not, and where is the necessity of it, when in the New Testa- 
ment, we have, clearly set forth, all that is implied in that gracious act, which is 
simply this, that those who were alienated and enemies, being disinherited, are 
made the sons of God, and heirs of his eternal glory, as we before said. It will 
therefore be seen, my friend — that this privilege then, is not one of right, nor in 
the right of any work done in us, or which we ourselves do, though it should be 
an evangelical work, that we become heirs ; but jointly with Christ, and in his 
right. 1 

Jlpollos. — Do point out the privileges that belong to this state. 

Aquila. — The first thing that presents itself is freedom from a servile spirit, for 
we are not servants as I said before, but sons, and therefore have the special love 
and care of our heavenly Father, and also a filial confidence in him, and we have 
free access to him at all times and under all circumstances, a fair and undisputed 
title to the heavenly inheritance, and the spirit of adoption, which is the foundation 
of all the comfort we can derive from those privileges, as it is the only means by 
which we can know that they are ours : and this merits, my brother — our special 
attention. 2 

-Priscilla. — O! this is one among the most important points in christian expe- 
rience, the witness of the Spirit to our adoption. 

Jlpollos. — Do, my dear friend — point this out as explicitly as possible. 

Aquila.— You have seen how a man is justified, regenerated, and adopted, 
simultaneously, or so much so as that they are by many considered the same 
work, and indeed they do, all combined, form our title to eternal life. You have 
also seen what is the true nature of this adoption, a translation upon our pardon 
and regeneration into the glorious privileges of the sons of God, a work effected by 
divine grace. You have also seen the blessed privileges connected with this 
sonship, but the question arises, how may I know that I am a son, a child of 
God? 

Apollos. — O ! that is the very point, and the one I want explained. 

Jlquila. — I answer, by the testimony of God's Spirit, that inward witness 
of the Holy Ghost to the sonship of believers, and from which flows the com- 
fortable persuasion or conviction of our present acceptance with God, and the hope 
of our future and eternal glory. 

Jlpollos. — Now I do know this to be true experimentally, but I want the argu- 
ments, especially the Scriptural arguments, by which it is substantiated. Do give 
them to me. 

Jlquila. — Indeed there are so many that I cannot recollect them, and if I could 
I cannot take the time to repeat them. I will quote only a few, which clearly 
establish this truth. The apostle Paul says to the church at Rome, 'Ye have not 
received the spirit of bondage again to fear, but the spirit of adoption, whereby 
We cry, Abba, Father. The spirit itself beareth witness with our spirit that we 
are the children of God.' 

Priscilla. — Do you not see this, how plainly it sets forth this very experience. 
See how the Holy Spirit takes away fear from the heart of man, by proclaiming 
liberty to the believing soul. 

Jlquila. — Yes — it sets forth the fact that the Holy Spirit destroys that servile 

1 Watson. 2 ibid. 



THE NEW COVENANT. 471 

dread which the guilty sinner feels, and by removing his fear, at once inspires 
into his soul confidence in God. Not only a general, but that Spirit inspires a 
special, rather a filial confidence, and enables us to call God our Father, by wit- 
nessing, i. e. bearing testimony with our spirit 'that we are the children of 
God.' 1 

Apollos. — But some have asserted that the Spirit here mentioned is the spirit 
or genius of the gospel personified. 

Jlquila. — This is not so, my friend. The text says the spirit itself, or himself, 
and hence he is called in the Epistle to the Galatians, 'the spirit of his Son,' 
which cannot mean the genius of the gospel. 2 Thus, 'when the fulness of the 
time was come, God sent forth his Son, made of a woman, made under the law, 
to redeem them that were under the law, that we might receive the adoption of 
sons, and because ye are sons God hath sent forth the spirit of his Son into your 
hearts, crying Abba, Father. 1 Do you not see here, my brother Apollos — that 
the means of our redemption from under the curse of the law, are the incarnation 
and sufferings of Jesus Christ. 'God hath sent forth his Son at the appointed 
time, made of a woman, made under the law, to redeem them that were under 
the law.' You may also notice that the adoption of sons follows upon our actual 
redemption from that curse, or in other words, upon our pardon. 'That we might 
receive the adoption of sons.' And there is also another thing plainly set forth in 
regard to the very point on which we now are. It is this, that when we are par- 
doned and thus adopted, the 'spirit of the Son' is sent forth into our hearts, pro- 
ducing the same effects which have been stated already, a filial confidence in God, 
for when thus pardoned, 'the Spirit' is represented as 'crying' in our hearts, 'Abba, 
Father.' 

Priscilla. — And every text which expresses the joy and confidence of christians 
might be added to these. 

Jlquila. — There are many in the New Testament which represent their union 
and communion with God, and then intimate a friendship with him, their confi- 
dent access to, and their entire union and delightful intercourse with him in spirit, 
all of which establish this self-same truth. 

Apollos. — O! this is a glorious truth, and one that brings with it so much con- 
solation ; for a soul to be enabled to say, 'my God is mine,' and I am his, I know, 
I feel that he is reconciled to me, and I to him ; I have the witness of my pardon 
in my own soul. O ! the day I first felt this was surely the happiest in all the 
year. But tell me, is not this what some call assurance ? 

Jlquila. — This has been generally termed the doctrine of assurance, and perhaps 
the expression of St. Paul, 'the full assurance of faith,' and 'the full assurance of 
hope,' may warrant the use of the word. But as there is a current and generally- 
understood sense of this term, implying that the assurance of our present accep- 
tance and sonship implies an assurance of our final perseverance, and of an inde- 
feasible title to heaven ; the phrase a comfortable persuasion, or a conviction of 
our justification and adoption, arising out of the spirit's inward and direct testi- 
mony, is to be preferred and ought to be used. 3 
Apollos. — I did not think of this. 

Aquila. — There is also another reason for the sparing and cautious use of the 
word assurance. It is this, it seems to imply, though not necessarily, the absence 
of all doubt, and shuts out all those lower degrees of persuasion which, it is evi- 
dent, may exist in the experience of christians ; for our faith may not at first, nor 
at all times, be equally strong : this we have proved, and you must remember 
that the testimony of the spirit has its degrees of clearness also. 4 

Apollos. — But is not the fulness of this attainment to be pressed on every 
one? 

i Watson. 2 Ibid. 3 ibid. < Ibid. 



472 THEOLOGICAL COLLOQUIES. 

Aquila. — Certainly, the apostle says, 'Let us draw near with full assurance of 
faith, 1 and this is the exhortation to all christians, even babes in Christ. 

Priscilla. — But, my husband — do you think that this blessing is of the essence 
of justifying faith? 

Aquila. — It may serve to remove an objection sometimes made to the doc- 
trine, and to correct an error which sometimes pervades the statement of it, to 
observe that this assurance, persuasion, or conviction, whichever term be adopted, 
is not of the essence of justifying faith; that is, justifying faith does not consist in 
the assurance that I am now forgiven through Christ. This would be obviously 
contradictory. For we must believe before we can be justified ; much more 
before we can be assured, in any degree, that we are justified. This persuasion, 
therefore, follows justification, and is one of its results. But though we must 
not only distinguish but separate this persuasion of our acceptance from the faith 
which justifies, we must not separate it, but only distinguish it from justification 
itself. 1 

Apollos. — We should then ever remember that there is an order in the expe- 
rience of a christian, which renders it, as it regards its blessings, virtually the 
same in every case : faith, justification, regeneration, adoption, and then the wit- 
ness of that state or title to eternal life. 

Aquila. — This is correct, only it must also be remembered that these blessings 
are simultaneous, and that there may be a variety as to the degree of evidence, 
and of course confidence. 

Apollos. — With justification come in also its accompanying blessings, adoption, 
the spirit of adoption, and our regeneration I perceive plainly. 

Aquila. — They assuredly do, and O ! my friend — is not this a privilege beyond 
description, a privilege of the utmost value and importance, to have the habitual 
indwelling of the Holy Spirit. Thus says the Scripture, 'Christ has redeemed us 
from the curse of the law, being made a curse for us, that the blessing of Abra- 
ham might come on the Gentiles, through Jesus Christ, that we might receive the 
promise of the Spirit through faith.' Or, as we quoted before, 'because ye are 
sons, God has sent forth the Spirit of his Son into your hearts.' 

Priscilla. — -An indwelling God ! 

Aquila. — With the remission of sins it also connects, as an immediate result, 
as a distinct, but yet a simultaneous blessing, 'the gift of the Holy Ghost.' 
Thus, 'Then Peter said unto them, repent and be baptized, every one of you, in 
the name of Jesus Christ, for the remission of sins, and ye shall receive the gift 
of the Holy Ghost.' And the Scripture is definite as to this point, that the Holy 
Ghost is given to those who are justified by faith. 

Apollos. — Into what a state of peace and joy these blessings introduce the 
soul. 

Aquila. — They certainly do, and one of the immediate consequences flowing 
from this adoption and state of favour with God, and this indwelling of the Holy 
Spirit is peace of conscience. We represented conscience, when the sinner is 
awakened, as a roaring lion, now it is tame and quiet. The Spirit of God testifies 
and manifests to those in whom it dwells their free justification and gracious 
adoption. This Spirit, received by all God's children, is 'not the spirit of bon- 
dage to fear, but the spirit of adoption, whereby we cry Abba, Father,' as already 
quoted ; 'the Spirit itself beareth witness with our spirit, that we are the children 
of God.' 2 

Priscilla. — And the soul has confidence in God, there is 'therefore now no 
condemnation to them that are in Christ Jesus, who walk not after the flesh, but 
after the Spirit.' All is peace within. 

1 Watson. * Bunting on Justification, 



THE NEW COVENANT. 



473 



Aquila.— Yes— and accompanying this also is the power over sin, for there is 
not only a prevailing desire to shun sin, as a deadly poison, but there is power to 
contend with the adversary, and ability granted by grace, with these blessings, to 
walk before God in holy obedience. For justification, regeneration, and adoption, 
bring with them, the power to yield obedience, to the evangelical precepts of the 
moral law. Before this there was no power, and although there has been the 
obedience of faith, as we have taken the liberty to call those acts of the persuasion 
of truth and reliance upon Christ ; yet faith does not look at the law, moral or 
ceremonial, it looks at Jesus, and the unregenerate man might as well undertake 
to make a world as to obey all the evangelical precepts of the moral law, until his 
heart is changed by grace, until he becomes a new man. But when he does 
believe, and is regenerated, he has the ability bestowed by the Spirit of grace to 
walk in the ways of the Almighty. His faith, as the instrument of justification, 
becomes, as we once before remarked, the remote cause of an upright life ; but 
the proximate and direct cause is the regeneration of his heart, while the power 
to do so is granted by the Holy Ghost that dwells within. 

Priscilla. — And Apollos— no sooner is the Holy Ghost enthroned in the heart, 
than he makes all things new. 

Aquila. — Yes — in his general work, my friend — purity is always connected 
with consolation. For he enables those to whom he witnesses their freedom from 
condemnation, 'to walk not after the flesh, but after the spirit. 1 

Priscilla. — O ! the joy of such a state. 

Aquila. — Surely there is joy, 'a joy that is unspeakable, and full of glory,' and 
this is connected directly with this adoption also. J mean a joyous hope of 
heaven. Their title results from the fact of their adoption, and their power to 
rejoice in hope, from the spirit's testimony of that fact. Hence, says the apostle 
in a strain of joy and triumph, which you have doubtless noticed f we through the 
spirit wait for the hope of righteousness by faith,' and 'abound in hope, through 
the power of the Holy Ghost.' And now also the love of God, the very essence 
of religion is shed abroad in our hearts, and so diffuses itself that it is ready to be 
exercised, and extended to all the creatures of God. 

Apollos. — I know a man cannot love God until he is born of God. 

Aquila. — O! no — christian love is not to be found with the man who is living 
in sin. 

Priscilla. — How can he love God that knows him not? The unregenerate 
heart is a stranger to divine love. 

Aquila. — And if we apply it to the creatures of God, although we should admit 
that a man may love his friends, as he ought to do, yet what unregenerate man 
will love his enemies? But the moment he is born of God, being adopted into 
his family, he can, yea he does love his worst enemies, and his neighbour as 
himself. 

Apollos. — O! when I experienced this change, I cannot tell you what love I felt, 
not only to God, but all his creatures, especially his children. 

Aquila. — f Love is the fulfilling of the law,' 'he that loveth is born of God, for 
God is love,' but this love cannot be felt, so long as we are sensible of God's 
wrath, but the moment in which we are justified, regenerated and adopted into 
the family of God, and by the divine Spirit receive the evidence, not only of God's 
love in Christ to us, but of our undisputed title to eternal life, love begets love, 
and overwhelmed with joyous gratitude to God, the regenerated soul falls at the 
feet of the Lord Jesus Christ, and claims him as his own Saviour, and looks up 
to God as his Father, whom he loves and that most ardently. 

Apollos. — Are all these blessings connected together in the gospel plan ? 

Aquila.— They are. That experienced christian minister, St. Paul, thus, my 
friend — unites the whole. 'Therefore being justified by faith, we have peace 



474 THEOLOGICAL COLLOQUIES. 

with God, through our Lord Jesus Christ. By whom also we have access, by 
faith into this grace wherein we stand, and rejoice in hope of the glory of God. 
And not only so, but we glory in tribulations also, knowing that tribulation 
worketh patience, and patience experience, and experience hope, and hope 
maketh not ashamed, because the love of God is shed abroad in our hearts by the 
Holy Ghost which is given unto us.' Till this moment the man cannot feel the 
love of God, but when this change takes place, he does feel and exercise it too. 

Priscilla. — Then and not till then, he does love his veriest enemy. 

Aquila. — Yes — it is easy for him to do it. His heart is now changed, he is a 
new creature. Yesterday he was perhaps a drunkard, a swearer, a sabbath 
breaker, a debauchee, an enemy to God and man, and also to godliness — look at 
Saul of Tarsus, now he is in his right mind, saved from his sins, received into 
God's favour, adopted into his family — his love is shed abroad in his heart, he is 
ready to take his enemies to his bosom, and as a new man, he starts fair for eter- 
nal life. 

Apollos. — How wondrous the change! 

Aquila. — He has now but just begun to be a christian, all the fruits and graces 
of God's spirit, are now to be brought into lively exercise, and these we will 
notice in their proper order. I pray, my friend — that as the adopted children of 
God, we may never forfeit but ever enjoy the comforts of that state. 



COLLOQUY XI. 

ERRORS CONCERNING REPENTANCE, FAITH, JUSTIFICATION, REGENERATION AND ADOPTION AND 
THEIR CONCOMITANT BLESSINGS EXAMINED. 

Aquila. — Tn our remarks, my friend — on the great experimental subjects of 
repentance, faith, justification, regeneration and adoption, and on the blessings 
that accompany these last, I mean the witness of the spirit and consequent com- 
fortable assurance of present acceptance with God, and the enjoyment of the 
divine peace, we had occasionally to notice the errors of others, respecting those 
points. As a mistake here in first principles, and indeed in matters of such vital 
importance, as those that involve practice, must endanger our soul's salvation, 
I have thought that we cannot spend an evening better than to examine some of 
those views, which are presented in regard to these experimental subjects, that 
pur own opinions may not be the result of an ex parte view, of those interesting 
and all important doctrines. 

Jlpollos. — Indeed, my dear friend — I am delighted that you have thought 
of this. Some things presented themselves to me, while you were on these 
several subjects, which I felt disposed to name, but could not tell where to pre- 
sent them, and I have also thought of several things since our last meeting, 
which can be brought in appropriately during an evening's discussion, intended 
for a work of so much importance. 

Aquila. — Above all things men ought to be right in their experience. And my 
friend — I have thought if we all understood the terms used by each other as chris- 
tians, to represent those different states of feeling, or rather experience, which we 
have, there would be less disputation on theological subjects. However, in this 
I may be wrong. At least it will do us no harm to set forth to each other, those 
opinions which are held by others, as far as we understand them, in regard to 
these points, and examine them fairly and frankly in order to see whether they 
accord with reason and revelation or not. 

Apollos. — This is the very thing that I desire, and while it may correct my 



THE NEW COVENANT. 475 

errors,, it will give me an opportunity of becoming better acquainted with the 
views of others. 

Aquila. — Well — we will take them in that order in which we named them, 
beginning with repentance first. 

Priscilla. — But one would hardly suppose that in a subject like this, of which 
all christians ought to know so much., there could possibly be a mistake, at least 
of any magnitude or importance. 

Aquila. — There is your own mistake, Priscilla. I alluded to one the other 
evening, wherein repentance was represented as regeneration, and I may now 
add, that two other errors occur at once to my mind. 

Priscilla. — What are these 1 

Aquila. — The first is that repentance is an act performed by man independent 
of divine grace, and the other is, that as a gift of God's grace, it is only bestowed 
on the elect. 

Priscilla. — These are errors indeed, and such as endanger salvation. 

Apollos. — Examine the first, my friend — if you please: I mean that repentance 
is the act of man unassisted by grace. 

Aquila. — On this point it is not necessary that much should be said, for the 
fallacy of such an opinion is evident from the fact, that repentance is a gift which 
comes from on high, and is not by any means within ourselves. 'Him,' says the 
Scripture alluding to Christ, 'hath God exalted at his right hand, to be a prince 
and a Saviour, to give repentance to Israel, and the forgiveness of sins.' Now I 
might ask, my friend — why all this display about Christ having by his sacrificial 
acts procured this blessing for man, if he were capable of repenting of himself? 
And if 'every good and perfect gift cometh down from the Father of lights with 
whom there is no variableness or shadow of turning,' it will follow, either that 
repentance is not a good and perfect gift, or that it may be numbered among the 
fruits of the divine operations on our hearts. Another thing also occurs to my 
mind. We have represented repentance as a sorrowful conviction wrought in 
the heart by the spirit of divine grace. Now this conviction must be produced by 
something either within or without us. But it is evident that men being fallen 
and wholly depraved, the means are not to be found within them. If we look for 
them without, we find the means used to enlighten and convict the sinner, are the 
spirit and the word of God, the latter being ever attended by the former, they 
unite in placing before the sinner such a view of his condition, as to produce that 
conviction of which we speak, and that godly sorrow which worketh a repentance 
not to be repented of. 1 

Apollos. — How does it do this ? 

Aquila. — By placing before the sinner the wrath of God against sin and sin- 
ners, especially the obstinate and finally impenitent. Thus, 'then began he to 
upbraid the cities wherein most of his mighty works were done, saying wo 
unto,' &c. 'for if , the mighty works which have been done in you, had been 
done in Tyre and Sidon, they had repented long ago in sackcloth and ashes.' 
And that which is true of cities, we know is true, of course, of individuals, and 
the spirit and word of God, apply all the denunciations against impenitence to 
his heart and conscience, and he trembles while he hears 'except ye repent ye 
shall all likewise perish.' The spirit makes the appeal to his conscience 'despi- 
seth thou the riches of his goodness, and forbearance, and long-suffering, not 
knowing that the goodness of God leadeth thee to repentance.' 

Priscilla. — And this text proves, by the way, that repentance is the product of 
divine goodness, and not from within the man, or of himself. 

Aquila. — It does so. And as the Spirit applies the question, 'After the hard 

1 Wesley and Watson. 



476 THEOLOGICAL COLLOQUIES. 

and impenitent heart treasurest up unto thyself wrath against the day of wrath, 
and revelation of the righteous judgment of God.' He feels it in his inmost soul : 
he thinks of Jesus weeping over Jerusalem, the rebellious city, and notwithstand- 
ing the divine goodness, after all is constrained by justice to give it up. It is 
applied to himself, and he seems to hear, 'Behold thy house,' thy poor soul is left 
unto thee desolate. Thus does God's Spirit apply the word, and this proves it to 
be a work of grace, and not of self. 

Priscilla. — Yes — and I have known some who have had placed before them 
either by the ministers, aided by the Spirit of God, or in reading have had 
applied in such a way, those tremendous examples of the severe judgments of 
God exercised over impenitent and incorrigible sinners, as to be almost afraid to 
sleep. The mind has rested on the universal deluge, the destruction of Sodom 
and Gomorrah, and the utter dispersion of the Jews, until in despair they have 
been ready to give up all for lost. 1 

Aquila. — And they would have given over all hope had it not been that the 
Spirit presented and applied the precious invitations of the gospel of grace, which 
woo and draw the sinner to Jesus. Then he sees that repentance is the very 
work that God would have him be engaged in, and although he cannot repent of 
himself, he finds that grace is ready to help him. He sees and feels that God has 
been good only to 'lead' him 'to repentance.' He sees that the very 'end of the 
commandment' for repentance 'is charity,' i. e. love founded on a new heart, a 
good conscience, and unfeigned faith. He hears Jesus say, 'Come unto me ye 
that labour and are heavy laden, and I will give you rest,' and is encouraged to do 
so by the reception with which a penitent David, Menasseh, a returning Peter, 
the Ninevites met, and thousands of others, some of whom he has known : all 
which when applied by the Spirit of God, have the tendency to produce convic- 
tion, and lead him as a penitent to seek Jesus. 

Apollos. — While it is evident, from what has been said, that repentance is a 
work of the divine Spirit, wrought in the heart by the convicting influence of 
divine grace, it is not carried on without ourselves. There must be voluntary 
action on the part of man, and he must concur in this work. 

Aquila. — Most certainly he must, God does not work repentance by an irresis- 
tible power, and none of the texts which we have quoted, and none in the Scrip- 
tures go to show that divine grace constrains men to repent, though they cannot 
repent of themselves. As I said before, we are co-workers together with him. 
This leads us to notice this second error concerning repentance, that it is a gift 
granted by grace only to the elect, and that these can alone repent. 

Priscilla. — Then all are elect, for the Scripture says, 'The times of this igno- 
rance God winked at, but now commandeth he all men every where to repent.' 

Aquila. — Indeed this is a full refutation of the error — for the very fact that all 
men are called on to repent by a merciful God, proves that the gift of repentance 
is for all, and that all are therefore, as you say, of the elect or that the gift of 
repentance is only to the elect. 2 

Apollos. — I believe I remarked to you some time since that I was convinced 
that this was an error. 

Aquila. — I have already suggested, when on the subject of repentance, that 
some had fallen into the error that repentance was the new birth. I will now 
add, that some have also made repentance a condition and indeed the only abso- 
lute condition of the remission of sins. 3 

Apollos. — O ! we know by experience that this is an error. 

i Watson. 2 Ibid. 

3 This is the error of some of the German divines, and is positively affirmed by Limborch. 
Indeed, in the writings of most of the divines of that day there is an evident indistinctness on 
the subject of justification or pardon. 



THE NEW COVENANT. 477 

Aquila.— In our remarks on faith, we have shown that it is the only condition of 
justification or pardon, and it will follow, if the only condition, that repentance, 
which does not cancel the guilt of the offender, and if it did, would destroy all 
order and government, is not a condition of pardon. It is only, as remarked again 
and again, among those means used by the Spirit and grace of God to prepare the 
heart of man for the exercise of that faith, by which the soul is justified and 
restored to the divine favour, and that not on the ground of merit, for remission of 
sin is the gratuitous act of divine grace, extended to man for the sake of our Lord 
Jesus Christ, through the instrumentality of faith. 

Priscilla. — The Scriptures are positive on this point, 'A man is justified by 
faith without the deeds of the law.' 

Aquila — It will follow, as repentance is not a condition of justification, and as 
we are saved alone by faith, as the absolute condition of eternal life, that there is 
no necessity for a lengthened repentance, to render our hearts better before we 
can believe. No ! the moment a man is convinced of sin, and is cut off from 
all dependence on self, and looks to the Lord Jesus by faith only for salvation^ 
that moment he may be saved from the guilt of his sins, and be restored to the 
divine favour. 

Priscilla. — The jailor and Paul, and the three thousand did not repent long. 

Apollos. — No, nor the woman of Samaria, and her friends and neighbours, 
before they believed on Jesus. 

Aquila. — The three thousand were cut to the heart under one sermon, and at 
once believed, were pardoned, received the Holy Ghost, and joined the infant 
church of our Lord Jesus Christ. 

Apollos. — O! I do think if this doctrine could only get hold on man, thousands 
would be converted in a day. 

Aquila. — Yes, if all the English divines had only held to the great doctrine of 
the reformation, justification by faith alone, we should long since have seen 
popery falling, and crumbling into dust. There certainly is too much of works 
indirectly preached as the condition of justification. We do not preach it and 
press it as we ought, that faith in Jesus is the only ground of pardon. 

Priscilla. — This is the precious gospel doctrine. 

Aquila. — This leads me to notice some errors into which men have fallen in 
regard to faith. 

Apollos. — What are these? 

Aquila. — We have already, when on that subject, considered several which 
presented themselves, my friend — as you will recollect. It is only necessary 
now, after what was then affirmed and proved concerning faith, from the Holy 
Scriptures, to notice one or two that are conspicuous. The first is that a mere 
belief of the Scriptures, or rather the truth, has been taken by some for evan- 
gelical faith, or the faith that justifies the soul. It certainly is notorious, that this 
theory has had great influence in the church of England, and at this day is 
asserted by many of her divines and prelates. 1 

Apollos. — This is a radical error. 

Aquila. — It is so, and it is manifest in that it acknowledges, that provided faith, 
i. e. belief, be understood to be sincere and genuine, men are justified by faith only, 
but then they take this faith as a mere belief or assent to the truth of the gospel and 
no more. 2 Some, for instance, have demonstrated beyond a contradiction against 
the Romanists, that justification is not by works, either natural, mosaic, or evan- 
gelical, but by faith, and then a mere assent to gospel truth, is defended as the 
faith by which a soul is justified. 3 This faith is described to be a full assent or 

1 Watson. 2 Ibid. 3 This is certainly the case with Whitby. 

61 



478 THEOLOGICAL COLLOQUIES. 

firm persuasion of mind concerning the truth of what is testified by God himself, 
respecting our Lord Jesus Christ, and in particular that he was Christ the Son of 
God. This is said to be the view of many of the national clergy of Great Britain, 
and especially of some high in ecclesiastical authority, who are not called evan- 
gelical, some however leaning toward and mingling their own opinions with those 
of Bishop Bull. 1 That any one who has read the word of God can suppose that 
a mere assent intellectual, much less baptism, can justify the sinner, is indeed 
marvellous. The error of this whole scheme lies in not taking into consideration 
the very essence of justifying faith, which is a sure, a lively trust in the Lord 
Jesus Christ, as our sacrifice for sin, for surely we are not called on to make the 
death of Christ a mere matter of opinion, a belief in his death, a ground for pardon 
and restoration to the divine favour ; but we are personally to trust its efficacy, to 
rely on it in such a manner as to have that pardon secured. Here is confidence, 
and this is the act by which the soul is justified. And in connection with this, is 
the idea of obedience to the evangelical precepts of the moral law, as a direct 
result of faith, and a condition of salvation, which is also another error. 

Apollos. — But it is said that, as faith is productive of obedience to the moral 
law, this obedience is also a condition of justification. 

Aquila. — We have admitted that it may become a remote cause of obedience 
under divine grace as an instrument, in that it is the absolute condition of justifi- 
cation, upon which our hearts are regenerated, and we are adopted into the divine 
favour. But that obedience to the moral precepts of the gospel is not a condition 
of this justification, nor a fruit directly of faith, is evident from the fact that many, 
as the thief on the cross, have no opportunity for obedience, and the examples of 
the Scriptures, if closely investigated, will be found to be against this whole 
scheme of obedience to the moral law as a condition of justification. 2 This is 
the more evident, if you will consider that good works can only be performed by 
the regenerate man, the unregenerate being actually incompetent thereto : and 
surely a man is not regenerate before he is justified, my friend. 

Apollos. — But did you not say that obedience was involved in faith. 3 

Aquila. — Not an obedience that is either legal or ceremonial, or an obedience 
to the evangelical moral precepts of the gospel, but the obedience of faith, by 
which I meant and said, the exercise of that power or ability granted of grace, in 
obedience to God's command to receive or trust Christ. This is the act, the 
solitary, yet complex act, as was avowed, because it involves several, by which 
the soul relies on the Lord Jesus for salvation, and the direct fruits thereof, as 
produced by grace in the heart, are pardon, regeneration and adoption, while the 
remote fruits of it, considered as the instrument of justification, is obedience to 
the moral precepts of the gospel. And, my friend — the idea of faith being in 
its exercise, an act of obedience to the gospel call was the more readily advanced, 
because as we said, God had commanded it and men might, yea, often did refuse 
to exercise that ability, and were damned for unbelief. 4 

Apollos. — But does not St. James say that faith without works is dead? 

Aquila. — It is admitted, and I have quoted this passage again and again. But 
he certainly does not mean that justifying faith, by which a sinner is pardoned, 
is a faith which is dead, or is without works, at least, when considered as the 
instrument of justification, the remote cause of them. The whole argument of 
St. James is this, if a dead faith, by which he means assent to doctrine, is no evi- 
dence of a justified state, it cannot therefore be justifying, which is certainly as 
conclusive an argument as possible. St. James does not deny faith to him who 

1 Mr. Watson quotes elaborately from British divines in proof of this fact, to whose excel- 
lent arguments in refutation of it the reader is referred. 
3 Watson. 3 ibid. 4 ibid. 



THE NEW COVENANT. 479 

has faith without works ; and if then he has faith, the apostle can mean by that faith 
nothing else certainly than assent or belief. Hence, he says, 'thou believest there 
is one God, thou doest well,' and as this faith according to him is 'alone,' by it he 
evidently means mere assent of the intellect, which as proved does not justify. 
And this will expose the error of those who make justification the result of assent 
to the evidence of gospel truth or doctrinal belief. 1 

Jlpollos. — I think this a fair conclusion indeed. 

Jlquila. — And as it respects obedience to the precepts of the moral law, if faith 
justifies only as it produces obedience to those precepts, it will follow, as before 
said, that it does not justify alone, but that the justifying efficacy lies in the vir- 
tual or actual obedience proceeding from it. The only sense then in which St. 
James could say that Abraham was justified by works when he offered up Isaac, 
his son upon the altar, evidently is, that his works manifested or proved that he 
was justified, that he was actually justified too by faith, or in other words that 
the faith by which he was justified, was not dead and inoperative, but living and 
active. So far is St. James from denying that Abraham was justified by the 
imputation of his faith for righteousness, long before he offered up his son Isaac, 
that he expressly allows it, by quoting the very passage itself, in which this is 
said to have taken place twenty-five years before, and he makes use of his subse- 
quent works in the argument, especially to illustrate the vital and obedient nature 
of the faith, by which he was at first justified, 'seest thou,' saith he, 'how faith 
wrought with his works, and by works was his faith made perfect, and the Scrip- 
ture was fulfilled, which saith, 'Abraham believed God,' in a transaction twenty- 
five years previous, 'and it was imputed unto him for righteousness, and he was 
called the friend of God.' 2 

Jlpollos. — What is the Scripture that St. James alludes to? 

Jlquila. — The passage in Genesis where it is said of Abraham, 'and he believed 
in the Lord and he counted it to him for righteousness.' 

Jlpollos. — This text just brings to my mind the different views in regard to 
justification. You mentioned the Romanist view of justification on the ground 
of inherent righteousness. Explain this view if you please? 

Jlquila. — The theory of the Romish church, as we once before said, confounds 
sanctification with justification. In other words they make the regeneration of 
man's nature, necessary to his justification. The influence of this theory may be 
seen in the writings of many of the English divines also, who make regeneration 
the precurser or rather a condition of justification. This is certainly an error. 3 

Jlpollos. — In what does it originate? 

Aquila. — From a loose and confused notion of regeneration, and the confound- 
ing, as I said once, the change which true evangelical repentance doubtless 
implies with regeneration itself. In the established order of tilings appertaining 
to experience we have seen that God effects this mighty work, the renovation of 
our nature, by awakening the sinner from his state of sleep : alarmed at his con- 
dition he betakes himself to inquiry and prayer, he hears, reads, in fine uses the 
means that lie before him, and often seeks until the gieat deep of his heart is 
broken up by repentance. But my friend — this is not regeneration, nor is it jus- 
tification its precurser. 

Apollos. — O no! it is only the painful discovery of his own lost state without 
salvation. 

Aquila. — Certainly the fruits of repentance, the effects of an alarmed conscience 
and of a corrected judgment; the efforts to be right, however imperfect; which 
are the signs we also grant of sincerity, prove rio more than that the preparatory 
process is going on, under the influence of the Holy Spirit. 4 

1 Watson. 2 Ibid. 3 ibid. * ibid. 



480 THEOLOGICAL COLLOQUIES. 

Priscilla. — How many in this state of mind, have been persuaded that they 
were justified and regenerated. 

Aquila. — Others may endeavour to persuade a person in this condition that he 
is pardoned and adopted into the divine favour, but the absence, of the love of 
God, the dominion of sin, and the successful opposition of his own heart, will 
prove, if he be honest, that he is still in a condemned state. That at best he is 
but a struggling slave. 1 

Apollos. — But when he believes in Christ the scene is changed. 

Aquila. — O yes! then he has the f oil of joy for mourning, and the garment of 
praise for the spirit of heaviness.' Love, joy, peace, gentleness, meekness, faith, 
temperance, as well as his justification, regeneration, adoption, and the direct 
witness of God's spirit, to define and set forth his true state. While then all 
these things preparatory to the exercise of faith in Jesus are necessary, as hearing 
is necessary, for f faith comes by hearing,' they are not only not justification, but 
they are not faith. They are only preparatory means. The justification then of 
which we speak, viz: the pardon of a sinner, and his restoration to the divine 
favour, is a justification, not by any internal or inherent righteousness, but by 
faith and faith alone. Faith being alone the proximate condition of it, whatever 
other things may be remotely necessary for its exercise. 2 

Apollos. — There is another theory my friend — in regard to justification, which 
is this, that it is by works, but that these works must be evangelical and spring 
from faith, being done by the assistance of the divine spirit, but while they are 
not meritorious, they are necessary for justification. 

Aquila. — I am aware, my friend — that this is the view of some, but I am also 
aware, that in order to give it even the appearance of truth it became necessary 
for those who embraced it, to avoid the force of the apostle's words, that a man 
is justified by faith, and contrary to the usual custom of commentators, to recon^ 
cile St. James and St. Paul on the doctrine of justification, virtually to set them 
at variance, or rather to represent the doctrine of St. Paul as a thing 'hard to be 
understood,' and then justify men by works as is said in the epistle of St. James. 3 

Apollos. — But this is a manifest perversion of the intent of the Scriptures. 

Aquila. — It is bringing, my friend — the wicked ungodly man to pay off his 
debts, and discharge his insolvency by doing better hereafter. Indeed this is a 
sufficient answer to the whole scheme. But let us look at the doctrine of St. 
James a little. 

Apollos. — Do if you please? 

Aquila. — To interpret St. Paul by St. James involves this manifest absurdity, 
that it is interpreting a writer who treats professedly, and in a set discourse on the 
subject in question, the justification of a sinful man before God, by a writer, who 
if he could be allowed to treat on that subject with the same design, does it inci- 
dentally. This makes it clear, that the great principles of this doctrine must be 
first sought for in the writer who enters professedly and by copious argument into 
the inquiry. 4 

Apollos. — This is very obvious and is certainly correct. 

Aquila. — Well, my friend-^the two apostles do not engage in the same argu- 
ment, and for this reason, that they are not addressing themselves to persons in 
the same circumstances. St. Paul is addressing the unbelieving Jews, who 
sought justification by obedience to the law of Moses, moral and ceremonial; he 
proves that all men are guilty, and that neither Jew nor Gentile can be justified 
by works of obedience to any law, and that therefore justification must be by 

i Watson. 2 Wesley. 

3 The reader is respectfully referred to the elaborate and well written remarks of Mr. 
Watson on this very important and interesting subject. 4 Watson. 



THE NEW COVENANT. 481 

faith alone. On the other hand, St. James having to do in his epistle with such 
as professed the christian faith, and justification by it, but who erred dangerously 
about the nature of faith, affirming that faith in the sense of opinion or mere 
belief of doctrine would save them, though they should remain destitute of a real 
change in the moral frame and constitution of their minds, and give no evidence 
of this in a holy life, it became necessary for him to plead the renovation of man's 
nature, and evangelical obedience, as the necessary fruits of real or living faith. 1 

^polios. — The plain state of the case then is this. The question discussed by 
St. Paul, is whether works will justify, that discussed by St. James, is whether a 
dead inoperative faith will save. 2 

Jlquila. — Yes — the mere faith of assent. And therefore St. Paul and St. James 
do not use the term justification in the same sense. 3 

J3pollos. — Do you think so. 

Jlquila. — I do, the former uses it as we have seen for the pardon of sin, the 
accepting and treating as righteous, one who is guilty but penitent. But that St. 
James does not speak of this kind of justification is most evident from his refe- 
rence to the case of Abraham, 'was not Abraham our father justified by works, 
when he had offered Isaac his son on the altar V 

Jlpollos. — St. James could not mean that Abraham was justified in the sense of 
being forgiven, for that was done long before. 

Jlquila. — Certainly not, for St. Paul when speaking of the justification of Abra- 
ham, in the sense of his forgiveness before God, by the imputation of his faith 
for righteousness, fixes that event many years previously, even before Isaac was 
born, and when the promise of a seed was made to him, for it is added by Moses 
when he gives an account of this transaction, 'and he believed in the Lord and 
he counted it for righteousness.' If then St. James speaks of the same kind of 
justification, he contradicts not only St. Paul, but Moses, when he gives an 
account of this transaction, by implying that Abraham was not pardoned and 
received into God's favour, until the offering of Isaac. 4 

JLpollos. — But no one will be so senseless as to maintain this. 

Aquila. — Then the justification of Abraham mentioned by St. James it is plain^ 
does not mean the forgiveness of his sins, and he uses the term in a different sense 
from St. Paul. 5 

Apollos. — What then is the sense in which St. James does use it. 

Jlquila. — The only one in which he can take then, the term justification, when 
he says that Abraham was 'justified by works, when he had offered Isaac his son 
upon the altar,' is that his works proved or manifested that he was justified, or as 
we have shown before, in another place, proved that he was really justified by 
faith. 

Jlpollos. — That is that the faith by which he was justified was not dead and 
inoperative, but living and active. 6 

Jlquila. — And this is abundantly proved by what follows. So far is St. James 
from denying that Abraham was justified by the imputation of his faith for 
righteousness, long before he offered up his son Isaac, that he expressly allows it, 
by quoting the passage where this is said to have happened years before, as 
related by Moses in Genesis, and in the argument he makes use of the subsequent 
works of Abraham to illustrate, as I said before, the vital and obedient nature of 
faith, even that by which he was justified. 7 'Seest thou,' says he, 'how faith 
wrought with his works, and by works was his faith made perfect, and the Scrip- 
ture was fulfilled which saith, Abraham believed God and it was imputed unto 
him for righteousness,' i. e. justification 'and he was called the friend of God.' 

i Watson. 3 Watson. 5 Watson. 7 Watson. 

2 Ibid. « Ibid. « ibid. 



482 THEOLOGICAL COLLOQUIES. 

Apollos. — What is meant by this 'the Scripture was fulfilled.' 

Aquila. — This whole subject deserves our notice, but to answer your question, 
doubtless by 'the Scripture was fulfilled,' is meant the text quoted above 'and he 
believed in the Lord and he counted,' i. e. imputed it 'unto him for righteousness,' 
i.e. justification, and by this being fulfilled, is simply meant that it was estab- 
lished and confirmed by the offering of Isaac, that he was in truth a man truly 
justified of God, and that the faith by which he was justified, was living and 
operative. 1 

Apollos. — And as St. James does not use the term justification here in the 
sense of forgiveness of sin, when he speaks of the justification of Abraham by 
works, so neither can he use it in this sense, in the general conclusion which he 
draws from it, 'ye see then how that by works a man is justified and not by faith 
only.' 

Aquila. — This is truly so, and the ground on which he rests this general infe- 
rence is the declarative justification of Abraham, which resulted from this his 
lofty act of obedience, in the case of Isaac and was eminently itself an act of 
obedient faith, and the justification of which he speaks in the general conclusion 
of the argument, must therefore be taken in the same sense. 2 

Apollos. — This is very plain, indeed, he does not speak of the act of being jus- 
tified before God, and the means by which it is effected, but of being proved to be 
in a manifest and scriptural state of justification. 

Aquila. — As though he had said 'ye see then that by works a man is' shown to 
be in a 'justified' state, or how his profession is confirmed as sincere and scriptu- 
ral by his deeds of piety. 3 

Apollos. — O this is all-important to a correct understanding of this epistle. 

Aquila. — It is, and it reconciles too, perfectly, these apostles. For when consi- 
dered properly, it will be found that they agree both as it regards faith and works. 
St. James declares that man cannot be saved by mere faith, meaning not the faith 
to which St. Paul attributes so much efficacy, but only a persuasion or belief of 
the gospel, and his arguments prove this, for he speaks of a dead faith which is 
alone, St. Paul of a faith which is never alone, though it alone justifies, or is the 
instrument of pardon. 4 

Apollos. — There is then no foundation in the epistle of St. James for the doc- 
trine of justification by works. 

Aquila. — Certainly not : this doctrine is no more taught by him, or any of the 
apostles, than that the mere belief in Christ, or the persuasion of his truth is the 
instrument of justification. 5 There is an error, the opposite of justification by 
works, which we have often noticed casually, and it may be proper, my brother — 
to inquire into it here. I mean the transfer or imputation of Christ's righteous- 
ness to us for justification. The notion of Calvin and others seems to be, that the 
entire obedience of Christ to the will of the Father called his righteousness, as 
manifested both in doing and suffering that will, is upon our believing, imputed 
or accounted to us, or accepted for us, as though it were our own. This has been 
most shamefully used to encourage sin. 

Apollos. — I do not understand this imputation. 

Aquila. — By such it seems to be admitted, that there is a kind of transfer of 
the righteousness of Christ to our account, and that believers are considered so to 
be in Christ, as that he should answer for them in law, and plead his righteous- 
ness in default of theirs. This is certainly calculated to prevent an effort for 
moral action. 

i Watson. 3 Watson. 5 Watson. 

2 Ibid. 4 ibid. 



THE NEW COVENANT. 483 

Jlpollos. — And if a man living in sin,, should take hold on this idea, he may put 
it to a very bad account. 

Aquila.—He may indeed-, my friend. If Christ's righteousness be considered 
as imputed to us in the sense of its being accounted of God, the valuable con- 
sideration, satisfaction and merit, (attaining God's ends,) for which we are 
(when we consent to the covenant of grace,) forgiven and justified against the 
condemning sentence of the law of innocency, and accounted and accepted of 
God to grace and glory through the medium of faith: then it will be found that 
God justifies a believer for the sake of Christ's righteousness, and not for any 
righteousness of his own. Such an imputation of Christ's righteousness as this, 
is not denied, but zealously supported by evangelical Arminians and by some of 
the best and greatest men professedly Calvinistic. 1 

Apollos. — I am sure it has been proved that all blessings are bestowed for 
Christ's sake. 

Aquila. — Yes — and the Scriptures no where affirm, as we have once, you 
know, proved, that Christ's active or passive obedience, is so imputed to us, as 
that either is considered to be ours. And indeed such a manner of speaking, is 
not, I think, agreeable to the language of the Koly Ghost, for in the Scriptures, 
whenever the term imputing is used, it is only applied to or spoken of something, 
of the same persons to whom the imputation is said to be made, and not to or of 
any thing of another's. That is his own believing, not that the acts of another 
is imputed to him. 2 Thus, 'Abraham believed God, and his faith was imputed 
to him for righteousness,' i. e. justification. And in another sense, 'but to him 
that worketh not, but belie veth, his faith is imputed to him for righteousness.' 

Jlpollos. — It is very plain that to attribute Christ's righteousness by a transfer to 
our account for justification is a palpable error. 

Aquila. — That faith is accounted or imputed for justification, is a doctrine so 
clearly taught by the express word of Almighty God, that no one, my friend — 
can deny it, this we have proved, and surely what that is, which is imputed for 
righteousness in justification, all the wisdom or learning of men is not so fit, or 
able to determine, as the Holy Ghost, who speaking in the Scriptures, has affirm- 
ed, 'Abraham believed God, and it was imputed to him for righteousness.' 'We 
say that faith was imputed to him for righteousness, and it was not written for his 
sake alone, that it was imputed to him, but for us to whom it shall be imputed, 
if we believe in him who raised up Jesus our Lord from the dead.' 3 

Apollos. — And the testimony of the apostle being so express on this point, the 
imputation of faith for righteousness or justification, must be taken to be the doc- 
trine of the New Testament. 

Aquila. — And of course, an imputation of any thing else for justification, must 
be an error. And the best divines of almost every name, from Tertullian and 
Origen, to this day, including Luther and Calvin themselves, have taught that 
faith is imputed for justification. Indeed the Commentary of Calvin on the third 
and fifth verses of the fourth chapter of Romans, is remarkable, in view of his 
doctrine of unconditional election and reprobation. His words are, 'where- 
fore Abraham by believing, doth only embrace the grace tendered unto him, that 
it might not be in vain. If this be imputed unto him for righteousness, it follows 
that he is no otherwise righteous, but as trusting or relying upon the goodness of 
God, he hath boldness to hope for all things from him.' And again, on the fifth 
verse, 'faith is impu f ed for righteousness, not because it carrieth any merit from 
ns, but because it apprehends the goodness of God.' 

1 This is clearly proved by Mr. Watson, who quotes largely from those who have written on 
the subject, and this very allusion is made to Baxter, Goodwin and others. The remarks here 
are substantially quotations from their works. 2 Watson. 3 Ibid. 



484 THEOLOGICAL COLLOQUIES. 

Apollos. — It is obvious that he took the texts in their plain grammatical signifi- 
cation. 

Jlquila. — We have alluded, my friend— to the error of some, in supposing 
that repentance is regeneration, and as it has been disproved, it is unnecessary to 
reconsider it, there are, however, some other errors respecting the regeneration of 
man, that it may be proper for us to notice here, as this is a work without which 
no man can inherit eternal life. These are simply errors which respect either the 
possibility of it, or by which its true nature is misapprehended. As it respects the 
possibility, there is an error founded in the ignorance of the fact, that this is the 
work of God, and not man. The question is stated in connection with the condi- 
tion of the subjects of this work. 'Can the Ethiopian,' it is said, 'change his 
colour,' or the 'leopard his spots' and how can a man accustomed to sin, cease to 
do evil and learn to do well. 

Jlpollos. — I have heard this often. Many say, who will believe that drunkards, 
swearers, indeed sinners of every description, can be regenerated and become 
religious at once? 

JLquila. — It is easy to answer this question, my friend. They could not become 
religious at all of themselves, but the change effected is one of divine grace, the 
power of God is interested in its accomplishment, and that which" man could not 
do, 'God sending his own Son in the likeness of sinful flesh, and for sin condemn- 
ed sin in the flesh,' that the 'excellency of the power might appear to be of God, and 
not of us.' Besides, the same question might be asked in regard to Saul of Tarsus, 
the jailor, who in such an inhuman manner, 'thrust 1 the feet of the apostle and 
his companion into the stocks, and of hundreds of others who have been changed 
by the divine power, in a few days, from nature to grace. Who effected this 
change in them? 

Prispilla. — O how often have we seen some of our neighbours converted to 
God, who have lived almost three score years, in every sort of sin, when the heart 
was given up to God at once, reformed, and ever after lived to honour their 
heavenly Father. Really, I have thought that the moral man is among the 
hardest cases. He holds to his morality, and does not give up all as lost, without 
Jesus shall help. But the open sinner most generally reasons thus, I have nothing 
to hope for, or hold to, if Jesus does not save me I am ruined and undone, and 
the moment he falls at the feet of Jesus, and trusts him alone for mercy, he feels 
that mercy extended to him. 

Jlquila. — Yes — and that which he could not do himself, God does for him, 
changes his heart, and he becomes a new creature. 

Apollos. — But many oppose this spiritual influence. 

Jlquila. — They do — and this is another error that regards this matter, though I 
assure you it is not a new one. It is as old as Nicodemus, who said, 'How can 
these things be ? Can a man be born when he is old ? Can he enter a second 
time into his mother's womb and be born again?' They do not consider that this 
is not a natural but a spiritual birth. And when men ask how a man of a loose 
and an immoral character can be born, 'born again,' 'born from above and regene- 
rated,' being old in sin. We answer, it is a work effected by the divine spirit, it 
is a spiritual not natural work. 'The wind blowelh where it listeth, and thou 
hearest the sound thereof, but canst not tell whence it cometh, or whither it 
goeth, so is every one that is born of the Spirit.' 'That which is born of the 
flesh is flesh, and that which is born of the Spirit is spirit.' Religion in its com- 
mencement, progress, and completion, is a spiritual work. And closely assimi- 
lated to this is the error that regeneration consists in mere reformation, as it 
respects the external conduct. 

Priscilla. — O ! this is a very prevalent error. How many have been awakened, 
and after reforming their lives have settled down in some branch of the church, 



THE NEW COVENANT. 485 

without ever having obtained the pardon of sins and the regeneration of their 
souls. 

Aquila. — This error originates in the want of a proper consideration of that 
order in which regeneration is effected. It is never by such taken into considera- 
tion that repentance, deep, genuine, heart-felt repentance, a living, an evangelical 
faith, and the pardon of sins or justification of the soul, precede and do not follow 
regeneration. And this with many is a ruinous mistake. 

Apollos. — What, a man be regenerated and never repent, a man be born again 
and know nothing about the pardon of his sins? This is strange indeed. 

Aquila. — Yes — passing strange, yet many think so, while others take an exter- 
nal attention to the ordinances of God's house for their regeneration. 1 

Apollos. — This is worse still, my friend. 

Aquila. — It is so, for in this there is generally so much show of piety as to 
excite on the one hand the praise of men, and on the other that self-complacency 
and gratulation, that such are rocked in the arms of carnal security, while daily 
attending to external means. This was, most certainly, the case with the Phari- 
sees, who made clean the outside, but in heart were filled with 'all manner of 
uncleanness.' 

Apollos. — How true is this. Some having been baptized and received into 
the church, take the sacrament of the Lord's supper, attend on and support the 
ministry of the word, regard the Sabbath, and do many other good deeds, and 
therefore infer that they are christians, and without pardon take it for granted that 
it is so. 

Jlquila. — This is not all, too often do ministers become instrumental in lulling 
to sleep such formalists. They cry 'peace and safety,' they 'build up with untem- 
pered mortar,' they are standing on the walls of Zion, and with a holy boldness, 
and an independence that ought to characterize the man of God, even at the 
hazard of life, should cry aloud and spare not these 'whited sepulchres,' which are 
'filled with dead men's bones.' 

Apollos. — And of course closely allied to these are all the errors about adop- 
tion. 

Aquila. — They are, the chief of which may be barely named, in order that we 
may see their inconsistency, if it has not been already exposed. It has been con- 
tended by some, we have seen, that a man may be unchanged in heart, and yet be 
a justified and a regenerate man, of course all these are spoken of as the children 
or sons of God, the inconsistency of which is apparent, simply from the conside- 
ration of the true nature of things : for can it be supposed that God will delight in 
and abide with a man, a sinner, unclean, unholy, unregenerate, whose heart is as 
'a nest of vipers and a cage of unclean birds,' 'filled with all manner of unclean- 
ness,' until it is changed ? and he too, be a God supremely holy, that abhors sin in 
all its forms 1 It cannot be. 

Apollos. — No, my friend — this cannot be ! 

Aquila. — And again— the ideas of others about an adoption founded on the 
eternal decree of God's election, irrespective of faith, has been amply refuted, and 
concerning it we need only say that those who would claim to themselves this 
adoption, ought to inquire first, have I repented and believed, have I been justi- 
fied and regenerated 1 do I know it, and above all, have I the witness of God's 
Spirit, by which I plainly see and feel my adoption ? 

Apollos. — But many do not believe in the witness of the Spirit, or mistake its 
nature. 

Aquila.— I know this, and therefore will proceed to notice the errors in regard 

i Several of the divines of the English church have written elaborately to prove that water 
baptism is the new birth. 

62 



486 THEOLOGICAL COLLOQUIES. 

to it. In the first place, men mistake, in regard to this matter, by esteeming the 
operations of their own minds as God's spirit that testifies to their adoption. This 
error will be corrected by a proper understanding of this subject. If we inquire 
into the matter as before suggested, we shall find that, while there is conscious- 
ness there is also the direct testimony of God, by the Holy Ghost, in our hearts. 
The correct view doubtless is, that this testimony is two-fold. A direct testimony 
to, or inward impression on the soul, whereby the Spirit of God witnesses to 
man's spirit that he is a child of God, that Christ hath loved him and given him- 
self for him, and that he is reconciled to God. It is also indirect, arising from the 
work of the Spirit in the heart and life, which St. Paul calls the testimony of our 
own spirits ; for this is inferred from his expression, 'The Spirit itself beareth 
witness icith our Spirit.' This testimony of our spirit, or indirect testimony of 
the Holy Spirit, by and through our own spirit, is considered as confirmatory of 
the first testimony, or the witness of the Holy Ghost. 1 

Apollos. — Explain this if you please? 

Aquila. — How can a man, for instance, be assured that he does not mistake 
the voice of the Spirit ? The answer is clear, even by the testimony of his own 
spirit, or as the Scripture says, 'by the answer of a good conscience toward God,' 
and hereby he knows, that he is in no delusion, that he has not deceived his own 
soul. The immediate fruits of the Spirit, ruling in his o r ;n heart, 'are love, joy, 
peace, bowels of mercies, humbleness of mind, meekness, gentleness, long suffer- 
ing.' And the outward fruits are the doing good to all men, and a uniform obe- 
dience to all the commands of God. 2 This, my friend — appears to be the true 
state of the case, and to this view of it agree not only the great reformer Luther, 
but some of the greatest lights and best divines of the English church. 3 

Apollos. — O! I remember, it is said, that Luther was strengthened by the 
preaching of an Augustine monk, on the certainty that we may have our sins 
forgiven. 

Aquila. — Yes — and assured of the witness of the Holy Spirit in his own heart, 
that his sins were pardoned, he was comforted and strengthened in the hour of 
temptation. And as Bishop Pearson says, 'it is the office of the Holy Ghost to 
assure us of the adoption of sons, to create in us a sense of the paternal love of 
God toward us, to give us an earnest of our everlasting inheritance.' 'The love 
of God being shed abroad in our hearts by the Holy Ghost, which is given unto 
us.' 'For as many as are led by the Spirit of God are the sons of God.' 'The 
Spirit itself beareth witness with our spirits that we are the children of God.' 

Priscilla. — Such are 'born again,' 'born of the Spirit,' and 'renewed' 'by the 
Holy Ghost.' 

Apollos. — I see very plainly that the direct witness of the Holy Ghost is most 
certainly the privilege of the christian. 

Priscilla. — Yes — of every christian, and not as a minister who, when asked by 
a sick lady if it were the christian's privilege, replied 'it was the privilege of a 
favoured few, as Paul and such appointed for a special work, but not of ordinary 
christians.' 

Aquila. — It is not only the privilege of every christian, but the plain fact is, we 
know nothing of adoption, nor indeed of experimental religion until we have this 
direct evidence of pardon and regeneration, as well as adoption in our hearts. 
We dare not, my friend — in matters of such vast and infinite importance, leave to 
inference what ought to depend on direct evidence. 4 

Apollos. — But it is said that we have the testimony of God in his word, that 

1 Wesley and Watson. 2 ibid. 

5 Bishops Andrew, Hooper, Hooker, and Brownrigg, Archbishop Usher, and Dr. Barrow. 

4 Wesley and Watson. 



THE NEW COVENANT. 487 

when repentance and faith exist, God has infallibly connected pardon with them, 
from the moment they are perceived to exist, and so it may be surely inferred we 
are pardoned. 

Aquila. — This I deny, we have no such testimony, we have the promise of 
pardon for all who repent and believe ; but repentance and faith are not pardon, 
they are only its prerequisites. 1 

Priscilla. — And who but God has a right to pardon ? 

Aquila. — True! I may ask this very question. The sin is committed against 
God. The repentance and faith are necessary, but they surely are not the pardon 
itself, and above all, as the precursors of pardon, it would be absurd to make them 
the evidence of it. 

Apollos. — I see this, we can never know when our repentance and faith are 
accepted until God's Spirit shall testify that we are accepted, and unless we have 
the witness, we must be sorrowing always. This is clear to my mind. 

Aquila. — Or rather be a penitent for life. 

Apollos. — But it is said that such have the fruits of the Spirit, and these are 
sufficient evidence of our adoption. 

Aquila. — But, my brother — you will surely not make them have the fruits of 
the Spirit until they have the Spirit. Now the Scriptures say, the fruit of the 
Spirit is love, joy, peace, &c. but can there be love, much less joy and peace, 
until the Spirit shall beget them ; and shall testify to the poor soul that his sins 
are pardoned. You will surely not have an effect removed until the cause pro- 
ducing it is taken away 'I 

Apollos. — No! surely no! I would not; but it has been said that love to God 
is produced from the consideration of his general love to all mankind, especially 
the elect. 

Aquila. — Here again you mistake, my friend — for the Scripture says it 'is shed 
abroad in the heart by the Holy Ghost, which is given unto us.' How many 
hear every Sabbath of the general love of God to man, and have it pointed out in 
the most lively colours, and yet do not love God ? And although many speak of 
their hope, as predicated on this love, it is to be remembered, my friend — that 
neither can exist without the operation of the Spirit in our pardon. So that this 
witness is not only necessary but it is direct, producing knowledge not mediately, 
but, by its powerful operation, immediately and certain, assuring us most conclu- 
sively, that all our sins are washed away in the blood of Jesus. 2 

Apollos. — But you do not exclude the testimony of our own spirit. 

Aquila. — Surely not. Some have supposed that the text, 'The Spirit itself 
beareth witness with our spirits,' was simply a declaration that this was the mode 
of communication or action. That the Spirit acted on spirit as matter on matter, 
and that in this way we arrived at the knowledge of our state. Now, although 
we admit that it is fair and logical, and indeed the only just and proper conclu- 
sion, that Spirit can and does act on spirit, yet if it be intended to obviate the 
force of the argument for the direct witness of the Holy Spirit on that of our own, 
we confess we do resist it. God can and does act on our spirits, and what of this ? 
It would only show the possibility of evidence from on high in regard to our true 
state, and also that by divine action a man's spirit might be renewed and sancti- 
fied. But the text to which we allude sets forth not only the fact that God's 
Spirit does testify to our adoption, but also that our own spirits bear testimony to 
the same effect. 'The Spirit itself beareth witness,' here is one witness to this 
adoption, and the other is 'our spirits,' which also testify to the same fact. 3 

Apollos. — That is, while our own spirits testify that we are regenerated and 
adopted, God's Spirit also testifies to the same thing. 

i Watson. 2 Wesley and Watson. 3 Wesley. 



488 THEOLOGICAL COLLOQUIES. 

Aquila. — The testimony of our own spirits is properly that second testimony of 
which we speak, and which has been defined a consciousness of our having 
received, in and by the spirit of adoption, the tempers mentioned in the word of 
God as belonging to his adopted children, that we are inwardly conformed by the 
Spirit of God to the image of his Son, and that we walk before him in justice, 
mercy, and truth, doing the things that are pleasing in his sight. 1 But let it be 
observed that this testimony of our own spirit is not to the fact of our adoption 
directly, but to the fact that we have received the spirit of adoption, and that we 
are under no delusive impressions. 

Apollos. — And this is supporting the evidence of the first witness, the Holy 
Ghost. 

Aquila. — Not as to our actual pardon, for the Holy Spirit, which only knows 
the mind of God, can testify to this, and of course by him only can it be testified 
to us. It cannot, therefore, according to some, be as well for us to have recourse 
to our own spirit, for it can have nothing to testify on this point of pardon. But 
our own spirits are competent witnesses that such moral effects have been pro- 
duced in our hearts and character as it is the office of the Holy Ghost to pro- 
duce. 

Priscilla. — They prove that the Holy Ghost dwells in us, and thus we are 
enabled to see and know that we are regenerated by grace. 2 

Apollbs. — I see consciousness then is not the witness of the Holy Spirit. 

Aquila. — By no means, my friend. A man may be conscious of his sincerity 
from the time he is first convicted until he is done with this state of being, and 
yet never be able to say, I know my sins are pardoned, until by faith he 
approaches God the Father, in humble trust on the merits of Christ Jesus, when 
he obtains that mew name,' that 'white stone,' that 'secret of the Lord,' which 'is 
with them that fear him,' that blessed testimony that all his sins are pardoned for 
Jesus' sake. Then he hears indeed the spirit of adoption, and then can he sing, 
'My God is reconciled.' 

Apolhs. — How immediately does this correspond with my own experience. 
Till that moment my heart, i. e. my conscience, condemned me, afterwards all 
was peace. 

Priscilla. — And I will add that my own experience agrees with all that has 
been said on this subject. 



COLLOQUY XII. 

THAT THE REGENERATE MAN IS NOT UNDER THE DOMINION OF SIN, AND TO SUPPOSE HIM THE 
SUBJECT OF IT, IS AN ERROR — AN EXAMINATION OF THE SEVENTH CHAPTER OF ROMANS. 

Apollos. — I must say, that thus far I perceive the consistency of that view 
which has been presented of the experimental doctrines of the gospel. But you 
made some remarks, when discussing those several subjects, selected at our last 
meeting, in regard to the dominion of sin, that I want reconsidered. You know it 
has been contended that sin must remain in the regenerate, and indeed it has been 
argued that regeneration itself may be and is so imperfect in this life, as that a 
man is always under the necessity of sinning, in a greater or less degree, while in 
this state of probation. 3 

Aquila. — It has been maintained by some, that the faculties of man are not the 

1 Wesley and Watson. 2 Watson. 

3 The view of Scott, Henry and others is, that 'he cannot help it.' Of course are necessi- 
tated to it. 



THE NEW COVENANT. 489 

subjects of this regeneration, but that in him his innate concupiscence, strength- 
ened by habits of transgression, are such that, even after the habits themselves are 
destroyed, his propensity to transgression is so great that he must, on account of 
its struggles against the Spirit, frequently fall into sin, which is often the cause 
of withdrawing us from the love of God, but that in the other world this will all 
be destroyed. 

Jipollos. — Of course they make our regeneration only a kind of initial work 
here, which is to be completed in another world. 

Jlquila. — Yes — this is the case, and a death, purgatory, or some other one is 
to supply the place. of the blood of Christ. Strange inconsistency ! 

Jipollos. — Some go further than this, and say that sin in believers is actually 
profitable, that it humbles a soul, and that it leads man to feel his entire depen- 
dence on God. , 

Jlquila. — Then, as I once before said, the greater the sinner the more his 
humility. But, my friend — to the point, the christian course is a warfare, there 
are certainly degrees of piety, and we freely acknowledge that it is very difficult, 
at least in the commencement, to break off bad habits and walk uprightly, but it 
is not so hard to do this as one would think, when the heart is changed by grace, 
and God's Spirit is working in us, helping our infirmities, and applying that grace 
which 'is sufficient' for us. That the regenerate man does not live in sin is clear 
from both reason and Scripture. 

Priscilla. — O! yes — the Lord saith, 'he that sinneth is of the devil.' The 
unregenerate, in or out of church, will sin. 

Jlquila. — The fact is, the Scripture always describes to us a man that is regene- 
rated as a new creature, as renewed in his understanding, his will, his affections, 
and consequently, as we have proved when on this subject, in his actions, his 
state is manifest by his upright walk. And, Apollos — if it be said that there is 
the necessity of sinning left in the regenerate, then it must be either because he is 
not a new creature, which would contradict the Scriptures, or because God will 
not give him power over sin, which is to make God its author, since by the refu- 
sal of that which he alone can give, we are necessarily drawn into sin. Or, as 
some do, they must make the believer have two wills, one to sin, and one not to 
sin, which is absurd. 

Priscilla. ^Yes — and it supposes that the flesh has the mastery over fhe Spirit, 
instead of being subjected by it. Is not this repugnant to the very nature of that 
blessed work ? 

Jlquila. — It truly is, and is not the worst of it, for this very opinion is destruc- 
tive of all piety. 

Apollos. — How so, my friend ? 

Jlquila. — It maintains that sin, contrary to the word of God ; daily sins, accord- 
ing to some, in thought, word and deed, are consistent with a state of grace, and 
contrary to the word of God, that it is necessary for a regenerate man to fall into 
sin, and that this produces no condemnation but rather humility, especially if 
there be some struggles of reason against the concupiscence of his nature. Now, 
my brother — I ask, is not this an inlet to vice, an encouragement for slothfulness 
and neglect of duty, that is inadmissible, if God be holy and the Scriptures true. 
'He that is born of God doth not commit sin.' 1 

Jipollos. — But, my friend— it is objected to this, that St. Paul, who was a regene- 
rate man, says in the seventh chapter of Romans, that he was 'carnal,' 'sold under 

1 Is it not a fact that Dr. Scott, Henry, Burkitt, Dick, and others, admit the necessity of 
sin in believers : and even Limborch, who opposes the necessity, admits that 'the habit of 
sin' 'cannot be shaken off at once.' But surely God's grace, changing the heart at once, 
can and does conquer it, in us. 



490 THEOLOGICAL COLLOQUIES. 

sin,' that he r did the evil that he would not/ that 'sin dwelt in him, and in his 
flesh,' and by this that he was captive to the law of sin. 

Aquila — My friend — the apostle does not here speak of himself, nor does 
he describe the state of a man who is regenerated, but under his own person, as 
was usual with him, perhaps to avoid pride, or envy, or it may be both, to per- 
sonate others, and thus represent to us the true state of an unregenerate man, in 
fact, the state of a Jew, as before and under the law. 1 

Apollos. — And was St. Paul thus accustomed thus to personate others under his 
own proper person ? 

Aquila. — He was, thus we hear him in this very epistle, 'if the truth of God 
hath more abounded through my life unto his glory, why yet am I also judged as 
a sinner?' And again, 'All things are lawful unto me, but all things are not 
expedient ; all things are lawful unto me, but I will not be brought under the 
power of any.' And using in another place almost the same declaration, he adds 
'All things edify not.' So in that memorable chapter 13, 1st Cor. he uses the 
very same style, 'though I speak with the tongues of men and angels, and have 
not charity, I am become as a sounding brass and tinkling cymbal. And though 
I have the gift of prophecy, and understand all mysteries, and all knowledge ; and 
though I have all faith, so that I could remove mountains, and have not charity, 
I am nothing.' Who, my friend — ever supposed that St. Paul did not here, under 
his own person, actually represent or speak of others ? I could give you nume- 
rous instances of this very thing from the writings of the same apostle. 

Apollos. — And you think this chapter presents the condition of an unregenerate 
man? A Jew? 

Jlquila. — This is evident from the whole drift of the same, and from the 
description given of the person set forth in it; which last is far from being the 
character of a regenerate man, such an one being described in terms quite con- 
trary to these in the word of God. 2 

Apollos. — Do you say so ? 

Aquila. — I do, and I will quote some of them. 'But the fruit of the spirit is 
love, joy, peace, long suffering, gentleness, meekness, temperance, against such 
there is no law, and they that are Christ's have crucified the world and its affec- 
tions and lusts.' l3ere is a regenerate man. 

[ Priscilla. — And who will believe that St. Paul came short of this, who said, 'I 
am crucified with Christ,' and 'Christ liveth in me.' 

Aquila. — To the reverse also of what is said in the seventh chapter of Romans, 
St. Paul says in the next chapter, 'therefore we are debtors not to the flesh to live 
after the flesh.' And in the preceding chapter, describing the regenerate man, he 

1 The reader is referred to the excellent comment of Dr. Clarke on this chapter, indeed 
to the whole exposition of the Epistle to the Romans, by that learned man. He may also 
consult Dr. Macknight on this chapter, who has some judicious and candid remarks on the 
fact that St. Paul is not speaking of himself, and his experience after regeneration. 

2 I cannot forbear giving the reader the words of Dr. Macknight on this very point, when 
commenting on this chapter. 'How such a habit of doing evil and neglecting good can be attri- 
buted to any regenerate person, and especially to the apostle Paul, who before this epistle to 
the Romans was written, told the Thessalonians, 'ye are witnesses, and God also, how holily 
and righteously and unblameably, we behaved among you,' I confess I do not comprehend.' 
After other remarks the Doctor adds, 'now not to insist on the impropriety of applying words, 
which denote outward actions to the motions of evil desire in the mind, I ask what sense is 
there in the apostle's telling us that his concupiscence did not practice in his mind, what he 
inclined,' 'but he always did the evil which his sanctified will did not incline.' Is not this the 
clearest proof that evil desire was the prevailing principle in his mind ,• and that his sanctified 
will had no power to restrain its workings ? 'Now,' adds the Doctor, 'could the apostle give any 
plainer description of an unregenerate person than this?' And who will believe that Saul of 
Tarsus was unconverted. This is honest and it deserves to be written in letters of gold. 



THE NEW COVENANT. 491 

says,, 'but God be thanked, ye were the servants of sin, but ye hare obeyed from 
the heart that form of doctrine which was delivered you, being then made free 
from sin, ye became the servants of righteousness.' And may I not ask, were 
converted Romans superior to Paul the aged, in piety ? 

Priscilla. — And do you not remember, my husband — what our Lord says, 
'verily, verily I say unto you, whosoever committeth sin is the servant of sin,' 'if 
the Son therefore shall make you free> ye shall be free indeed.' 

Aquila. — Indeed this is an appropriate quotation, Priscilla — and well describes 
the true character of the regenerate man. I want, however, to show by the 
description which St. Paul gives of a regenerate man, that the person personified 
in the seventh chapter of Romans, is not a regenerated person. Thus to the 
Philippians, he says, 'it is God that worketh in you, both to will and to do of 
his good pleasure.' So to the Romans in the preceding chapter, he describes 
thus the regenerate man, 'knowing this that our old man is crucified with him, 
that the body of sin might be destroyed, that henceforth we should not serve sin.' 
'Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto 
God through Jesus Christ our Lord.' 'And in the first part of the next chapter, 
he says, 'for the law of the spirit of life in Christ Jesus, has made me free from 
the law of sin and death.' And as was quoted before, in his epistle to the Gala- 
tians, he says, 'I am crucified with Christ, nevertheless I live, yet not I, but Christ 
liveth in me. And the life which I now live in the flesh, I live by the faith of 
the Son of God, who loved me and gave himself for me.' And to the Ephesians, 
for 'we are his workmanship, created anew in Christ Jesus unto good works.' 

Apollos. — I confess,- my friend — I am in amazement how men of learning and 
piety, could ever have supposed that St. Paul alluded to a regenerate man, much 
less to himself, in the seventh chapter of Romans, I cannot tell. 

Aquila. — Nor I, my friend — besides you know, Apollos — that the character 
which St. Paul gives himself, in other places, bears no similarity to that set forth 
in the seventh chapter of Romans. So far from admitting that he was 'carnal,' 
'sold under sin,' he represents himself as one 'walking worthy of the gospel of 
Christ,' and as 'able to do all things' through divine strength, and he sets up him- 
self, doubtless in humility, as an example to his brethren, saying 'be ye followers 
of me,' 'and mark them that walk so, as ye have us for an example.' And he 
tells us, as just now suggested, I can do all things through Christ strengthening 
me. 1 

Apollos. — Dear me! What a different character is this, from that which some 
men would fasten on that great apostle, who pretend that in this very chapter he 
speaks of himself, and that too, in a regenerate state. 

Aquila. — Yes— my friend, it is strange, but let me tell you, there are in man 
some strange propensities to inconsistency. 

Apollos. — But still, my brother — there are those who urge several passages out 
of this chapter, and who say that the person herein described, is said to 'will that 
which is good,' which the unregenerate will not. 2 

Aquila. — The will of doing good attributed to this person here described, has 
been considered, and indeed named by some an incomplete will. 3 

Apollos. — What is meant by this? 

Aquila. — Simply the ability to will, but not the strength to do, or put its pur- 
poses into practice. The true state of the case, however, appears to be this, that 
the Jew here described by the apostle, is awakened to see his dangerous state, but 

i Macknight. 

2 Most Calvinistic divines comment in this way on the seventh chapter of Romans. 

3 Limborch. Dr. Clarke ha3 some observations on thewill of man of a somewhat similar 
import. 



492 THEOLOGICAL COLLOQUIES. 

while grace enables him to will that which is good in itself, and while he beholds 
sin as repugnant to the divine law and the dictates of natural conscience, he 
would avoid it and do good ; but he knows not from whence to derive the ability, 
he is borne down by the corruption of his own nature, by the sweetness of sin 
and perhaps too by vicious habits, so that the flesh bears the sway over the spirit. 
He is yet ignorant of the means of recovery. 

Priscilla.— And surely such a character cannot, in any tolerable sense, be 
applied to the apostle Paul, or to any other regenerated person, who can do 'all 
things through Christ strengthening them.' 

Apollos. — But do you not notice that the person here named is said to consent 
to and delight in the law of God ? 

Aquila. — I know this, and it simply means to acknowledge that it is 'holy, just 
and good,' which surely the unregenerate may do, as well as those regenerated, 
else would they not be guilty of sin, even against conscience, for there must be 
knowledge in order to transgression, my friend — and to delight in the law, is the 
same as consenting to it, by a metonomy, the consequent, being put for the ante- 
cedent, yet delighting itself in the law, is not a sufficient argument for regenera- 
tion, for even 'Herod heard John the Baptist gladly,' and the Jews too, who 
rejected Christ rejoiced in his light. Thus, 'and when he heard him he did many 
things and heard him gladly.' 'He,' John 'was a burning and shining light, and 
ye were willing for a season to rejoice in that light.' We have also seen how 
they that 'endure for a time,' hear the word of God and 'immediately receive it 
with joy, 'yet none of these can be said to be regenerated. 

Apollos. — All this seems reasonable, but my friend — it is declared that the 
apostle speaks of an inward and an outward man. How is this ? 

Aquila. — This is all true, but he does not speak of a new and an old man, that 
is of a man regenerated, and an unregenerate man. There is certainly, my 
friend — a great deal of difference between these two appellations. 1 

Jlpollos. — I did not think of this. 

Aquila. — The old and new man denote the qualifications of the subject, the one 
signifying his old course of life before conversion, the other, his new one after it, 
whereas the inward and outward man are only parts of the whole, the former 
denoting only mind the other the body or habitation of the soul, both of them the 
constituent parts of the man. 2 

Apollos. — But it is said that the apostle bewails his misery, and earnestly 
desires to be freed from it. 

Aquila. — St. Paul only intimates the prayer that is suited to such a state, and 
declares the mercy of God, through Jesus Christ, to be the only means of obtain- 
ing a deliverance from it. And, my friend — this very prayer only argues that 
the person who makes it is unregenerate, for how can a regenerated man freed 
from 'the death of sin,' pray to be delivered from the body or power of that 
death? 3 

Apollos. — Well — leaving the epistle to the Romans, does not the apostle teach 
that the regenerate do sin, in his epistle to the Galatians'? 'The flesh lusteth 
against the spirit, and the spirit against the flesh, and these are contrary, the one 
to the other, so that ye cannot do the things that ye would.' 

Aquila. — But, my friend — the apostle does not here say that the flesh always 

1 Macknight and Limborch. 

2 The words of Macknight are, 'here the apostle considers man as composed of two parts, 
flesh and spirit, each of which has distinct volitions, affections and passions. And because the 
influence of these on men's actions is very powerful, he calls the one the law of the members, 
and the other the law of the mind, and like the ancient philosopher, he considers these two 
principles as distinct persons.' 

3 Ibid, and Clarke. 



THE NEW COVENANT. 493 

resists the Spirit, in the regenerate, by an actual lusting, for the contrary to 
this appears, in another verse in this chapter, when the apostle, says, 'they 
that are Christ's have crucified the flesh with the affections and lusts.' Now his 
meaning appears to be this, that the nature of the flesh in man's fallen state, is 
such that it lusteth against the spirit; and therefore he admonishes the Gala- 
tians to walk no longer in the lusts of the flesh, wherein they had walked before 
their conversion, since these are contrary the one to the other. 1 But suppose, 
my friend — that this resistance, should, upon our regeneration, last for a time 
by reason of the depravity of our nature, and the inveterate customs of sin, is 
this any reason why it should overcome and bring us into sin? I think not. 
By grace the christian is kept, and is enabled, though a babe in Christ, to war 
a good warfare, and the resistance of sin becomes weaker and weaker, until 
it is wholly subdued, and the matured christian, who loves God with 'all his 
heart, with all his mind, with all his soul, and all his strength,' has the mastery 
over the flesh, and loving God perfectly serves him 'without fear,' being enabled 
by grace to say, 'I am crucified with Christ, nevertheless, I live, yet not I, 
but Christ liveth in me, and the life I now live, I live by the faith of the son of 
God, who loved me and gave himself for me.' 2 

Jlpollos. — But, my brother — it is said in opposition to all this, that you admit, 
after a man is regenerated or born anew, there are the remains of the carnal mind, 
or the inbred corruptions of his nature, that these are sins, especially as there 
is concupiscence or desire in man. And moreover it is said by the apostle Paul, 
'I had not known lust had not the law said, thou shalt not covet.' 

Jlquila. — But stop, my friend — there is not in a regenerate man such a remain- 
der, if I may so speak, of concupiscence, as to lead him actually and always to 
covet evil, indeed this act itself would be sin. True, there is a certain natural 
power or faculty in our flesh whereby a man apprehends what is grateful or 
ungrateful to him, and without which he cannot tell what to desire or what to 
avoid. But as this is curbed and subjected, not only by the voluntary efforts in 
prayer, of the individual ; but is kept down and subjected by the power of divine 
grace : so that, while there remains our natural and corrupt dispositions, there is 
not sin in the believer, he never willing or submitting to the sway of passion, but 
rather resisting and conquering it. But that concupiscence which is properly a 
sin, and which is called a sinful desire or temper, is an act whereby the man takes 
delight in and encourages a carnal desire or temper, or does not resist them 
steadily and perseveringly in the faith, doing all in dependence on divine grace. 
Now the former is no sin, a man cannot help the corruption of his nature. But 
the latter is, because he does not 'mortify the deeds of the body.' 

Jlpollos. — Yes — but how about the text used by the apostle, 'I had not known 
lust, except the law had said, thou shalt not covet.' 

Jlquila. — However it may be explained or used in connection with the context, 
it is evident that the same lust is there spoken of that is forbidden in the tenth 
commandment. Now that commandment was not given in view of the natural 
and legitimate desires of man, but those that are unnatural and opposed to holi- 
ness, which are immediately stifled by the regenerate man, and with the assistance 
of grace kept under. It is that encouragement of evil desires that is, and that 
constitutes the sinful temper, and often produces a sinful act, as in the case of a 
man's desiring his neighbour's goods against his will. 3 

Jlpollos. — Such was the case of Ahab, who desired Naboth's vineyard, and those 
who, desiring that which properly belongs to another, would create a difficulty in 
order to possess the same. 

Aquila. — Yes — all unholy desires are, when voluntarily encouraged, sinful in 

1 Benson and Limborch. 2 Ibid, and Wesley. 3 Limborch. 

63 



494 THEOLOGICAL COLLOQUIES. 

us. 1 Such is the deep corruption of our nature, such the impurity of our very 
constitution and make, that our inclination to things grateful to the flesh are ever 
at hand. Hence, so soon as an object presents itself, calculated to excite those 
inclinations, and often do both the devil and the world present them, there is at 
once the disposition to encourage that propensity at hand, interwoven in our very 
existence, inherited from parents accustomed to sin, and from whom we have 
derived a corrupt and a polluted nature. There is not only a physical or natural, 
but a moral corruption. To feed, encourage, and strengthen this is sin, sin that 
will lead to apostacy and death. 2 To resist the first motions of that unclean nature 
is not only to exercise what is called virtue or fortitude, but to resist it steadfast 
in the faith, is to grow in grace and progress in piety. To overcome by grace, 
and be washed from the very pollution of sin is to be sanctified and made holy. 3 

Priscilla. — So that a man may not only have his sins pardoned, but he may 
retain the love of God, his first love, grow in grace and in the knowledge of the 
truth, live in the sunshine of God's favour, die to the world, be made holy here, 
and at last, dying in the arms of Jesus, go off to eternal life. 

Aquila. — We might enter more largely, my friend — on this subject, one which 
ought ever to interest the christian, but believing that we have authority in God's 
word for our views, of the privilege of the regenerated man, we should ever not 
only behold this high and glorious privilege, but walk accordingly. Salvation, we 
must not forget, has its degrees, and when regenerated we are saved as we have 
seen from the guilt of sin, it being all pardoned and washed away in the blood of 
Jesus. But as we are regenerated we are saved from the power and the domi- 
nion of sin, and as we are adopted into the number of God's dear children, we are 
saved from fear, the fear of death and hell, and have not only a title to eternal 
life, but also a claim through Jesus Christ to all that will qualify us for its posses- 
sion. As we proceed in the service of God, 'kept by his power through faith 
unto salvation,' we are preserved from sin, having the victory, as we constantly, 
ardently, and in faith pray for the sanctification of our natures, until, in answer to 
prayer, our God cuts short the work and sanctifies our souls, by extracting as it 
were every root of bitterness from them. 



COLLOaUY XIII. 

IMPENITENCE AND UNBELIEF. 

Aquila. — It will not be improper, my friend — as we have seen the high privi- 
lege of the soul disposed to return to God ; before we advance farther to consider 
those two things by which the attainment of this privilege is precluded. 

Apollos. — What are they, my friend ? 

Aquila. — Impenitency and unbelief. You perceive that repentance and faith 
are intimately, and indeed directly connected, the one as a part of the means pre- 
paratory to the proper exercise of the other. And moreover, we have seen that the 
faith at least of persuasion or assent must be in exercise in the mind of every 
true penitent, as must also the antecedent act of faith called knowledge. For he 
that cometh to God must believe that he is. It will therefore follow that impeni- 
tence and unbelief are closely allied. The impenitent man is an unbeliever, and 
I cannot but think that, in a greater or less degree, the whole course of impiety 
may be resolved at least into these two great sins. 

Apollos. — What do you understand as implied in impenitence and unbelief? 

1 Limborch and Wesley. 2 Wesley and Clarke. 3 Ibid. 



THE NEW COVENANT. 495 

Aquila. — Take the former first. It is the opposite of repentance and unbelief 
or infidelity,, the contrary of faith. Impenitence is that obduracy or hardness of 
heart, whereby, in the absence of all contrition for sin, a man obstinately con- 
tinues in unbelief. And this has been divided by divines into that which is hypo- 
critical, or that where no amendment is specifically proposed, and this is properly 
impenitence. 

Apollos. — What do you mean by that which you call hypocritical? 

Aquila. — You will bear in mind that this is professedly repentance, but because 
hypocritical and delusory, it is only its contrary. As when a man pretends to 
be touched with a sorrow for the commission of sins, and to be willing to amend 
his life when he really does neither the one nor the other. 

Priscilla. — Such a repentance as that of Pharaoh, when he called Moses and 
said, 'entreat the Lord that he may take away the frogs from me and from my 
people, and I will let the people go, that they may do sacrifice unto the Lord.' 
But he did not let them go, however he sorrowed over those plagues. 

Aquila.' — Or like the repentance of Simon Magus, and many others, for Peter 
preached repentance to him, notwithstanding his professions of it, and we hear of 
this professor, 'thou art in the gall of bitterness and the bond of iniquity,' and he 
said, 'pray that none of these things' 'come on me.' And besides this, there is 
another hypocritical repentance that is daily practised, and which is virtually but 
impenitence, certainly a contrary of gospel repentance. 

Jipollos. — What is this, my brother? 

Aquila. — It is that whereby a man, without a true amendment of his faults, 
supposes that, by the performance of some external acts, not required of God, nor 
working any change in the heart, he has performed the part of and is a true 
penitent. Of this kind are the thousands of papists, who think that they have 
sufficiently atoned for their sins, and truly repented of them, if they have but 
performed some outward acts of penance enjoined on them by their priests. 
Indeed, in this sense also all those who content themselves with the outside of 
piety, though upon that account they suppose themselves in the divine favour, 
are pursuing a course that is, their professions notwithstanding, the opposite of 
gospel repentance. 1 

Apollos.— ?■ And because 'they honour God with their lips while their hearts are 
far from him,' they may be called hypocrites. 

. Aquila. — That impenitence which we have defined as properly the contrary of 
repentance, is that state of soul which a man has when he does not grieve for the 
sins he has committed, nor propose to amend his life. And this is either tempo- 
rary, as when a man perseveres in his sins, without any concern or dread of the 
divine wrath, but at last awaking as it were out of this lethargy of sin, he turns . 
himself to God with his whole heart. Now of this temporary impenitence there 
is a striking instance in the case of Menasseh, king of Judah. 'The Lord spake' 
unto him, 'and he would not hearken ; but when he was in affliction he besought 
the Lord his God, and humbled himself greatly before the God of his fathers.' 
Or again, this impenitence is -sometimes final. 2 

Apollos. — That is, when a man perseveres to the end of his life, and dies in his 
unbelief. 

Aquila. — Yes — and as no amendment of life succeeds, it is immediately fol- 
lowed by a condition of eternal condemnation and banishment from God into a 
state of punishment that is extreme. 

Apollos. — But, my friend — there must be some causes for such a course of 
unreasonable obstinacy. Do, if you please, point them out. 

Aquila. — There surely are causes, and a variety of them, for Satan offers a 

1 Limborch. 2 Wesley and Limborch. 



496 THEOLOGICAL COLLOQUIES. 

thousand motives, and sin too has its numerous reasons and excuses. All these 
press upon the mind and induce impenitence. 1 

Apollos. — Do point them out? 

Aquila. — A motrt secret, hidden cause my friend — is unbelief, in this men reject 
the truth, I do not merely mean that they reject the christian system, but I do 
believe that thousands question even the existence of a God, and go even beyond 
unbelief, they are atheists in fact. And how can he who does not believe that 
there is a God to take care of the affairs of men, grieve for sins as provoking his 
anger or forsake them to recover his favour. 

Apollos. — I see this will have its effect. 

Aquila. — And even if men believe that there is a God, an incorrect view of 
his mercy, as if it never could be exhausted, is another cause of impenitence. 
They consider it contrary to the nature of God, to punish sin. They never reflect 
that as God is merciful, so he is just, and that it is no infringement of his mercy, 
to exclude the impenitent from its participation. To this, is sometimes added an 
abuse of those examples, which are set forth in the Holy Scriptures, where men 
are said to have obtained pardon for sins of an enormous character. 2 How often 
do wicked men plead the case of David, and others, and because they repented 
and found pardon, they infer, that it is also easy for themselves to repent when 
they will. 

Apollos. — This is foolish, unless they will imitate the example of such alto- 
gether, and as they follow ihem in sin, so remember at once to return to God, and 
pray for mercy as did David. I am sure of one thing, they will never find pardon 
until they do so. 

Aquila. — No ! they will not. Others are led on in sin from the hope of impu- 
nity, and indeed this is a cause of their impenitence. They do not expect God, 
will punish them, and therefore in this, they will find something that takes off the 
force of the divine threatenings, and they fancy that after all they will pass 
unpunished. 

Apollos.— What contrary to the express declaration of God? Surely God will 
not lie. How unreasonable ! 

Aquila. — Others are persuaded by the devil to continue in sin, on the ground 
that their case is hopeless. They despair of pardon, to drink the bitterness of 
repentance, to sink into self despair, and return and ground the weapons of their 
rebellion at the feet of Jesus, some cannot, no! they cannot consent to do this, 
hence they never pray God to give them that 'repentance that needeth not to be 
repented of.' 

Apollos. — This is saying that God will not do what he promises. Has he not 
said 'unto that man that is of a broken and a contrite heart, and that trembleth at 
my word will I look.' 

Aquila. — An inveterate custom of sin is another cause of impenitence, and this 
seems to be admitted on all hands. 3 

Priscilla. — Yes — habit is said to be second nature. 

Aquila. — Therefore sin is almost inseparable from many. Hence it is that God 
says, 'can the Ethiopian change his skin, or the leopard his spots? then may ye 
also do good, who are accustomed to do evil.' 

Apollos. — What a dreadful consequence there is of sin. 

Aquila. — But this is nothing compared with its entire results. God has said, 
'except ye repent, ye shall all likewise perish.' And let me tell you that involved 
in the word perish is a great deal. It includes punishments of all kinds, as the 
effects of impenitence. Such as temporal punishments inflicted in this life, and 
of which we have a large account in Scripture, as I mentioned some time since, 

1 AVeslcy and Limborch. 2 Limborch. 3 Wesley and Limborch. 



THE NEW COVENANT. 497 

a long list of them is set forth in the twenty-sixth chapter of Leviticus, and the 
twenty-eighth of Deuteronomy, so that as is represented by Ezekiel, the Lord has 
said 'how much more when I send my four sore judgments upon Jerusalem, the 
sword and the famine, and the noisome beast, and the pestilence, to cut off from it 
man and beast.' Besides all these, the effects of impenitence are also spiritual. 
Thus even in this world there is blindness and hardness of heart, the being given up 
to a reprobate sense to believe a lie. St. Paul says, for 'this cause God gave them up 
unto vile affections. 1 f Who being past feeling, have given themselves over unto 
lasciviousness, to work all uncleanness with greediness,' 'because they receive not 
the love of the truth that they might be saved.' And for this cause God shall send 
them strong delusions, that they should believe a lie, that they all might be 
damned, who believed not the truth, but had pleasure in unrighteousness.' 

Apollos. — And there is the punishment of the other world. 

Jlquila. — Yes — theie is the spiritual, and sooner or later, the temporal death of 
the impenitent man, which are only the beginning of his sorrows.' c Sin kills 
beyond the tomb.' In the next life the world to come, there is eternal condemna- 
tion and death, where the impenitent are ever punished : hence St. Paul says, f or 
despisest thou the riches of his goodness and forbearance and long suffering, not 
knowing that the goodness of God leadeth thee to repentance ; but after thy hard- 
ness and impenitent heart treasurest up unto thyself, wrath against the day of 
wrath, and revelation of the righteous judgment of God.' It will be seen, how- 
ever, my friend — that as faith, at least its antecedent, by which I mean knowledge, 
is certainly involved in that repentance which is evangelical, so also is unbelief 
mingled in all our acts of impenitency. Indeed this, as we have shown, is its 
very foundation. 

Apollos. — Unbelief then is the opposite of faith. 

Aquila. — It is, and of it there are various degrees, most of which have by theo- 
logians received their appropriate names, and are clearly definable, when viewed 
in opposition to experimental godliness. 

Apollos. — Do name them? 

Aquila. — The opposite of faith, we have said, is unbelief, but then again this 
is considered as it regards faith in general, and then as it more particularly respects 
that branch of it, which has been called by some, assurance, and which is not 
only a confidence but a sure trust or reliance in the Lord Jesus Christ. The 
names by which these grades of unbelief are called, are somewhat significant of 
that degree of infidelity which they contain. 

Apollos. — What are these 1 

Aquila. — There is first what is called by some doubting, which has been named 
an imperfect act of unbelief, as it is a suspension of the assent to truth, or a hesi- 
tation in the mind about divine things. 

Apollos. — This is certainly not a mere defect of the understanding, which arises 
from an equal weight of arguments, brought upon both sides. 

Aquila. — O no ! for then it would be faultless, so long as the balance is kept at 
even poise, and no greater weight is added, to sway it on either side. This is not 
the case, my friend — it is chiefly the fault of the will, when a man does not give 
his assent to a thing, unless convinced by demonstrative arguments, though there 
is sufficient evidence to render the matter credible to a sincere and teachable 
mind. 1 

Apollos. — But how is this 1 

Aquila. — Faith, my friend — as we have shown, does not pretend to demon- 
stration, this belongs only to what is called science. Faith is claimed, where 
there is credibility. 2 So that a man after all the arguments used, proper to per- 

1 Limborch. 2 Ibid. 



498 THEOLOGICAL COLLOQ.UIE3. 

suade him that a thing is credible, will not believe it, but withholds his assent. 
He is guilty of that doubtfulness or that scepticism, I dislike to use this hard 
name for it, which is opposite to faith, and will, if persisted in, lead him directly 
to infidelity. 1 

Apollos. — This then is an opposite of faith, considered in the general, as assent, 
and I plainly perceive that it is dangerous. 

Aquila. — Incredulity is the next degree of unbelief. It has been called by some 
divines, a perfect opposite of faith, because it is the act of a man who will not 
assent to truth when he has the opportunity to do so, and his judgment is con- 
vinced that he should assent at once. 2 

Apollos. — Did you say when he has the opportunity to do so ? 

Aquila. — I did, and this was done because I wished to except those, who never 
heard the gospel, and to whom Christ has not been revealed, and who having no 
opportunity to believe, must be excepted. And moreover, it was said, will not 
assent, to intimate my friend — that this incredulity is chiefly an act of the will, 
in not assenting to a truth, when rendered credible to him by proper arguments. 
And this incredulity itself is two-fold. 

Apollos. — In what way. 

Aquila. — First, it is that degree of unbelief which precedes, or rather excludes 
faith, when they to whom the gospel is preached, and who have an opportunity 
offered them of believing, still reject it. But again there is a still greater degree 
of unbelief called incredulity, which follows sometimes after faith, when they 
who once assented to the gospel, become its opponents, and when there has 
been in such cases, a degree of faith that amounts to trust, this incredulity is 
augmented to a higher degree, and is then called the defection of apostacy, or the 
backsliding from God. Now when a defection of this kind, originates in the 
denial of some part of the christian religion, or some doctrine necessary to be 
believed, in order to salvation, though it does not destroy and subvert all religion, 
yet is destructive of salvation, it is commonly called heresy, but if it consist in 
the denial of the whole or the principal part of the christian truth, upon which 
the whole fabric of religion depends, it is then called apostacy. 

Apollos. — I see the distinction clearly. 

Aquila. — We have shown that faith considered in itself is an act of obedience 
to God's call, and that this very act, especially of trusting in the Lord Jesus, is 
obedience, not to the precepts of the moral law, but to the command of God, that 
we believe on his only begotten Son. It will therefore follow, that the ceasing to 
trust in Christ, the abandonment of a pious and christian course, and the relaps- 
ing into our former habits, the defilement of sin, is this departure from the faith, 
and is apostacy from God. 

Apollos. — This is plain, for a man can never lose what he has not. A believer 
then, and one that is regenerate, may depart from the faith ? 

Aquila. — He may, in several ways. Sometimes by being seduced into false 
opinions, and hearkening to the doctrines of false teachers and deceivers, at others 
by the allurements of the world, and the deceitfulness of sin. All these bring on 
their degrees of unbelief. There is a coldness and a want of charity, or an omis- 
sion of some duty, next a commission of some act contrary to piety, the com- 
mission of smaller sins, as they are called, first, and then those that are more 
gross. 3 

Apollos. — How necessary to watch. 

Aquila. — Yes— and to pray too, for by some great and sudden temptation, often 
repeated, which by its violence bends and forces the mind to that which is pro- 

1 This has often been the case. 2 Limborch. 3 Wesley. 



TME NSJW COVENANT. * 499 

posed to it, and by frequent assaults, the will is swayed, and then the deed is 
done. 1 

Priscilla. — Yes — the purpose in the heart is virtually the commission of the 
crime, as it respects the actor. 

Aquila — -Persecution for the gospel sake is sometimes the cause of departure 
from the faith, especially if it be more grievous and painful than ordinary. His- 
tory affords numerous instances of individuals, who have departed from the faith, 
and have returned to the world on account of persecution, and several facts, 
so well authenticated in the word of God, as well as our own observations on 
men, unite to prove it too true. 

Jlpollos. — You say that there are degrees by which men depart from God. 

Aquila. — I do. It is not always at least the case that men depart from God at 
once, much less that they cease to yield assent to divine truth, though sometimes 
it may be so. The feelings of religious obligations are broken by vicious inclina- 
tions insidiously creeping in, until they form a habit of sin. As we suggested on 
another occasion, that faith, which is called assent to divine truth, is sometime 
forfeited and lost by men, and they proceed to a great degree of unbelief, and 
although there may still be knowledge, and they sometimes may be excited to 
seek divine strength; yet impiety having possessed, till the habit is formed, they 
are led captive by the devil at his will : all remedies become ineffectual, and the 
man is at last deserted of God, who in his justice gives him over to strong delu- 
sions, that he should believe a lie, and be delivered up to Satan as an executor of 
divine wrath. 

Apollos. — This incredulity is properly then infidelity ? 

Aquila. — It is, and of course its direct effects are an exclusion from all the hopes 
of eternal life, in a state of constant condemnation and punishment. Thus says 
the Scripture, 'He that believeth not shall not see life, but the wrath of God 
abideth on him.' 'He that believeth not shall be damned.' But the effects of 
apostacy as producing a greater degree of unbelief, is a still sorer punishment. 
'For if, after they have escaped the pollutions of the world, through the know- 
ledge of our Lord and Saviour Jesus Christ, they are again entangled therein and 
overcome, the latter end is worse with them than the beginning. For it had been 
better for them never to have known the way of righteousness, than, after they 
have known it, to turn from the holy commandment delivered unto them. But 
it has happened unto them according to the true proverb, the dog is turned to his 
own vomit again, and the sow that was washed to her wallowing in the mire.' 
Therefore says St. Paul to the Hebrews, 'Of how much sorer punishment sup- 
pose ye shall he be thought worthy who hath trodden under foot the Son of God, 
and hath counted the blood of the covenant wherewith he was sanctified an 
unholy thing, and hath done despite unto the spirit of grace?' Our Lord com- 
pares apostates to a man out of whom a devil had been cast, and on re-entering 
whom again, he was accompanied by seven other spirits worse than himself, and 
the 'last state of that man is worse than the first.' 

Apollos. — Yes — but some men are not so incredulous, indeed they seem the 
reverse of this. 

Aquila. — And this is the reason why some divines have represented the 
opposite of faith in the excess, as it is called, as too great credulity. 2 

Apollos. — How can this be? 

Aquila. — When a man, without passing a previous judgment, and examining 
the reasons offered, is forward to assent to any doctrine, and by this means 
embraces human inventions and errors, instead of divine truth. This usually 
proceeds from the want of true wisdom, and a proper trial or experience of things, 

1 Wesley. 2 £) r . Gill and Limborch. 



500 THEOLOGICAL COLLOQUIES. 

for when men are ignorant they are easily imposed upon by the bare appearance 
of credibility. 

Apollos. — O ! this is the case with thousands, who depend and rely wholly upon 
the sayings and the opinions of their teachers. 

Aquila. — And such,, even in matters of opinion, are inconstant, carried about by 
every wind of doctrine, by the cunning craftiness of men who lie in wait to 
deceive. On the other hand, they are sometimes obstinate in adhering to an 
opinion the truth of which they think they have sufficiently learned, though 
blindly led on and wedded to it, by the authority of those who taught them, not 
by the word and Spirit of God. 

Priscilla. — And such are many of those hearers, no doubt, who attend the 
different churches. 

Aquila. — What has been said on unbelief especially as it respects the rejection 
of truth, may be construed as that degree of it which is directly opposed to that 
act of faith called assent or persuasion, especially to its antecedent act as already 
suggested, that is called knowledge. But when we look at unbelief, as it is 
opposed to faith, considered as trust or reliance in the Lord Jesus, we find a 
degree of it manifesting itself in what is called a want of confidence in God and 
the verity of his promises, which, considering all the circumstances, ought not to 
be done. But then there is what is called diffidence in direct connection with this, 
which is, when one wholly relinquishes that confidence, and declares against 
divine goodness. This distrust is an affront offered to the power, goodness, wis- 
dom, and veracity of God, and puts no confidence in the express promises of 
Deity : as if he were either unable, unwilling, or faithless, it rejects his pro- 
posals to accept and support them. 

Apollos. — But may not diffidence, or a distrust of divine goodness, proceed from 
a pious cause? 

Aquila. — It is hardly to be supposed, my friend — that unbelief can proceed from 
a good source. However a soul anxiously engaged for salvation, looking at its 
own defects and inconstancy, may hesitate to trust a God of whom it has formed 
opinions sometimes which lead them to view him, not as reconciled in Christ to 
man, but as an angry judge. A correct view, however, of the new covenant will 
remove every difficulty. This too may originate not only in the want of a proper 
understanding of the plan, but the due and proper consideration of our privilege. 
'Cast not away therefore your confidence, which has great recompense of reward,' 
should be an exhortation to every inquiring soul, though the degree of his faith 
may be small. 

Apollos. — But while diffidence, however it may partake of the nature of 
unbelief, may be pitied, there is presumption, which is certainly to be con- 
demned. 

Jlquila. — It surely is, for as we have shown, this certainty is unbelief — it is a 
degree of confidence unauthorized, and not of grace, my friend. Such is the 
condition of many who, while they are living in sin are, still hoping and expect- 
ing eternal life, constantly repeating and claiming the promises of God. Promises 
which are made only to those who do believe on our Lord Jesus Christ, and who, 
changed by grace, evince it in their lives. 

Apollos. — Such should attend to the words of John, 'bring forth fruits meet for 
repentance.' 

Priscilla. — It is 'not every one that saith Lord, Lord, that shall enter into the 
kingdom of heaven. 1 

Aquila. — Alas ! many say, 'peace and safety when sudden destruction' is at 
hand. <But there is no peace saith my God to the wicked,' 'The wicked shalfbe 
turned into hell, with all the nations that forget God.' And the end of all this 
unbelief is eternal banishment from Almighty God, into the lake that burns with 



THE NEW COVENANT. 501 

fire and brimstone forever, even forever and ever. Thus, my friend — we have 
passed through the consideration of that faith set forth in the new covenant, and 
its opposite. We have seen that faith in the Lord Jesus is the only absolute con- 
dition of justification, and that the heart is prepared to exercise this, by grace, 
through the medium of an evangelical repentance, and its attendants. We consi- 
dered the contraries of repentance and faith, which have been named virtues of the 
will, because, though wrought in us by grace, they are not without the co-opera- 
tion of man We have also been led to notice the great and the inestimable 
blessings to which we are introduced, through the medium of failh, even our par- 
don or justification, our regeneration and adoption, with the blessed outpouring of 
God's precious Spirit, and a freedom from the guilt, the dominion, and pollution 
of sin. When a man shall have obtained these, he has just commenced his 
christian course. 

Priscilla. — He is no christian at all, until he is thus converted to God. 

Aquila. — And then he is only a babe in Christ, a beginner, his whole course is 
now before him, he has a race to run, a warfare to be engaged in, and the world, 
the flesh, and the deVil will ever oppose him. Indeed, my friend — he has to dis- 
charge his duties to his God, his neighbour, and himself, and he must not think, 
until he shall have these qualities of a justified man, that he is a believer. 

Apollos. — I perceive these truths, and hope yet to improve them for my own 
benefit and that of others. 

Jlquila. — God ! grant that you may, my friend. Good night. 



COLLOaUY XIV. 

THE DUTIES OF CHRISTIANS UNDER THE NEW COVENANT — AND FIRST OF GODLINESS, OR THE 
WORSHIP OF THAT DEITY, WHO IS THE TRUE OBJECT OF PIETY. 

Aquila. — We have already seen, my brother Apollos — that when a man is 
regenerated by divine grace, and adopted on the exercise of faith in our Lord Jesus 
Christ, into the family of our heavenly Father, that he is just at the threshold of 
Christianity. He has but commenced his race, it lies before him entire. He is 
called now of God to 'war a good warfare,' to 'fight the good fight of faith, 1 and 
'to lay hold on eternal life,' by seeking to make 'his calling and election sure.' 
A variety of duties are to be discharged, he is to honour his profession, and can- 
not do it but by pursuing that course which God requires. Now he is a believer, 
and as such he must 'glorify God in his body and spirit, which are his.' 

Apollos. — He must 'add to his faith,' if he would retain it in lively exercise. 

Aquila. — Yes — all the fruits and graces of the Spirit are to adorn and beautify 
his character. Duty is to be discharged at all events, and he must press on to 
perfection. 

Apollos. — But how may he do this ? What are the duties that God calls him 
to perform ? 

Aquila — The several distinct duties of a christian are branched out into three 
parts; such as relate to God, our neighbour, and ourselves, comprehended under 
that summary of the christian religion given by an apostle in these words, 'The 
living soberly, righteously, and godly in this present world.' So that godliness, 
righteousness, and sobriety comprehend all the duties of a christian, and accord- 
ing to this view let us, my brother — consider them. Piety then is included in the 
faithful discharge of these several duties. 

Apollos. — What is godliness, my friend? 

Aquila. — It is that virtue or duty, founded on a reverence for the divine charac- 



502 THEOLOGICAL COLLOQUIES. 

ter, which leads man to pay such a due and suitable worship to the Deity as is 
required in his revealed word. This word simply implies the worship of the true 
God, though it is sometimes taken in a more extensive sense, and then means 
true religion. 

Apollos. — But what is requisite to this? 

Aquila. — There are two things necessary to it, the first is that such an 
honour or worship be paid to the divine being, as is answerable to his greatness 
and sovereignty over all, as well as to all his attributes, and the second is that it 
shall be offered up or paid to him alone. This will lead us, my friend — to notice 
the object of divine worship, and of course the several parts of it. 

Jlpollos. — Godliness, considered as true religion, may be taken as the sum of 
piety, its true object is the worship of the living God, and in order to understand 
it, we must consider its several parts. We must know who this God is that 
ought to be worshipped, and then the worship he requires. 

Aquila. — This is correct, my friend — and God has so clearly manifested him- 
self in his word by the several works of creation, preservation, and providence, 
that whoever reads may know his true character. This we have already, you 
know, considered, and all who will investigate it may ascertain for themselves 
who he is that is called 'the true God.' But for the clearer manifestation of his 
essence, he was always willing to manifest himself by some extraordinary and 
fresh blessing, in distinction from those who were falsely called Gods. Thus, in 
the old world, when the work of creation was fresh in men's memory, he was 
called the 'Creator of heaven and earth.' Afterwards, upon the covenant with 
Abraham and his posterity he was called 'the God of Abraham, Isaac, and Jacob;' 
when the children of Israel were delivered from captivity in Egypt, he says of 
himself, 'I am the Lord thy God, who brought thee out of the land of Egypt, out 
of the house of bondage ;' and in the last place, my friend — under the gospel dis- 
pensation, and the new covenant made with man, he is usually styled 'the God 
and Father of our Lord Jesus Christ.' He it is who, under these several denomi- 
nations, is the object of our religious worship, which is required by the terms 
of the first commandment, 'thou shalt have no other Gods but me.' 

Jlpollos. — But can it be expected that every man has an adequate and correct 
notion of the divine essence? 

Aquila. — In this world we see, my friend — as 'through a glass darkly,' and 
consequently, no man can have a perfect and an adequate notion of the divine 
essence ; therefore there must be, in all men, an imperfect knowledge of God, 
which indeed may be tainted by some error. It does appear enough, if we 
ascribe the divine essence, however incomprehensible to us, to that Deity alone, 
which has so clearly manifested himself by his illustrious works ; and if we 
believe all those things of God which the Scripture prescribes, as necessary to be 
believed of him, and of which, in order to pay the worship due to him, we ought 
not to be ignorant. 1 

Apollos. — Since God has, under the new covenant, my friend — revealed his 
essence to us, as communicated to the Son and the Holy Ghost, are the Jews, 
who think that this essence belongs only to the one true God, whom we style 
the Father, to be esteemed as idolaters, or as worshipping another God? 

Aquila. — Some have charged the Jews with such a crime, and they have, con- 
sequently, been treated most shamefully in some places, especially by Romanists; 
but you will, my friend, remember that they acknowledge no other God than the 
Creator of heaven and earth, who brought their Fathers out of the 'land of Egypt 
and the house of bondage,' and we dare not say that they reverence or worship a 
fictitious Deity ; for they acknowledge the same divine essence that christians do, 

i Limborch. 



THE NEW COVENANT. 503 

and are only ignorant of its communication in the three persons of the ever 
blessed trinity. 1 

Apollos. — They, therefore, are the peculiar and proper transgressors of that com- 
mand, who either deny God and his providence, or form to themselves any other 
God besides him who 'brought the children of Israel out of Egypt.' 

Aquila. — Certainly, for the design of this precept was to forbid the worshipping 
of false gods, which then prevailed in the heathen world. Many of the Gentiles 
had formed superstitious deities to themselves, idolatry had by degrees crept in, 
and had arrived at a height in which, it almost overran the world. 

Apollos. — Did you say by degrees 1 

Aquila. — I did — they first worshipped the sun, the moon, with all the hosts of 
heaven, on account of those favourable influences they had received or expected 
to receive from them. Then they began to idolize princes and great men, espe- 
cially warriors, that had done them or their country a service, and these they like- 
wise placed among the stars, calling them at first heroes, and then made them 
gods. These the Scriptures style other gods, not because they are real divinities, 
but because the Gentiles, though falsely, ascribe to them the divine essence. 2 

Apollos, — But an apostle said to christians, 'little children keep yourselves from 
idols.' How is this ? 

Aquila. — Because, if by any act the divine benefit is disowned and falsely 
ascribed to others, without taking notice of the true Author of it, it is on this 
account idolatry, and God prohibits it as sin. 'I am the Lord saith he, that is 
my name, and my glory will I not give to another, neither my praise to graven 
images.' Now to have 'another' God implies several things. First, to conceive 
or esteem in our minds any thing besides the only true God to be divine, or to pay 
a reverence to it in our judgments as to a deity, for by this means it is evidently 
esteemed a God. But secondly, to worship any thing with any religious fear, 
hope, trust, or love ; and thirdly, to express such a judgment or affection, by any 
external act, such as that of honour, worship, adoration, invocation, sacrifice to, 
or erecting temples or altars in honour of, all these are evidently treated as idola- 
trous acts in the word of the Almighty God. 3 

Apollos. — This of course does not extend to the great God man, the Lord Jesus 
Christ? 

Aquila. — Certainly not, my friend — for although we have excluded all crea- 
tures from being the object of the divine worship, yet this is not to be extended to 
our Lord Jesus Christ, the mediator between God and man, who is crowned with 
glory and honour, and exalted to the right hand of the Father. And on account 
of this exaltation and his mediatorial office, he is not only so far advanced that 
religious honours should be paid to him by all men, as to their Lord, but espe- 
cially as the second person in the adorable Trinity, co-equal and co-eternal with 
the Father. 

Apollos. — The worship due Jesus Christ then, may be considered as founded in 
the fact of his being the Son of God, partaking of the same nature with the 
Father, and adoration to him is worship paid to the Father, and also on the fact 
of his being the mediator between God and man, who ever lives to 'make inter- 
cession for us.' 

Aquila. — This is so, and the worship we pay to him as our Mediator, and the 
Son of God, by an ineffable generation, though subordinate to the Father as the 
first named in the Trinity, and which tends to promote his glory as the one true 
God, in union with the holy and ever blessed Spirit, consists of all those religious 
acts which are set forth and enjoined in the holy Scriptures. 

Apollos. — What are these? 

» Limborch. * Ibid. 3 Ibid. 



Ol)4 THEOLOGICAL COLLOQUIES. 

Jlquila. — They are adoration, invocation, the believing or trusting in, and 
thanksgiving to God. All these are acts of piety, as we shall hereafter see, aad 
they are acts of piety too which are paid to the Lord Jesus Christ as the mediator 
between God and man. 

Jlpollos. — That are paid, do you say according to the Scriptures, to Christ as 
the Mediator ? 

Jlquila. — I do. When on the subject of the unoriginated divinity of the Lord 
Jesus, I remarked that, by a divine command, all the angels of God as well 
as men were enjoined to worship him. And that he is to be thus honoured and 
adored will appear from several texts in Holy Writ. Thus in St. John's Gospel, 
the 'Father judgeth no man, but has committed all judgment unto the Son, that 
all men should honour the Son even as they honour the Father. He that 
honoureth not the Son honoureth not the Father which hath sent him.' And 
farther, 'hath given him authority to execute judgment because he is the Son of 
Man.' And St. Paul says, 'When he bringeth in the first begotten he saith, let 
all the angels of God worship him.' The same apostle says, 'Being found in 
fashion as a man, he humbled himself and became obedient unto death, even the 
death of the cross, wherefore God also hath highly exalted him, and given him a 
name which is above every name ; that at the name of Jesus every knee should 
bow, of things in heaven and things in earth, and things under the earth. And 
that every tongue should confess that Jesus Christ is Lord, to the glory of God the 
Father.' 

Jlpollos. — This is a very positive declaration, my friend. 

Jlquila. — It is, and in this passage are several things worthy our notice. We 
learn that the Lord Jesus is to be adored, since at his name every knee must bow, 
and every tongue confess that he is Lord of all. Not only so, but he is to be 
adored as Mediator, and the foundation thereof is his exaltation at the right hand 
cf the Father, and for the sake of his suffering the ignominious death of the 
cross. And we see that this whole adoration, as already suggested, is subordi- 
nate to the adoration of the Father, and terminates in him, as is plain from these 
words, 'to the glory of God the Father.' 

Jlpollos. — I think the texts quoted makes out these things clearly. 

Jlquila. — We also learn another thing, my friend — from the Scriptures. It is, 
that Jesus, as a Mediator, is to be called upon and trusted in, and this I think 
evident from the promise that he made of answering those who called upon him. 
'And whatsoever ye shall ask,' he said, 'in my name, that will I do, that the 
Father may be glorified in the Son. If ye shall ask any thing in my name I will 
do it.' Again, my friend — 'Because he is our high-priest, to whose throne we are 
to fly 'to obtain mercy and find grace to help us in time of need.' Thus says St. 
Paul, 'Seeing then that we have a great high-priest that is passed into the 
heavens, Jesus the Son of God, let us hold fast our profession. For we have not 
an high priest which cannot be touched with the feelings of our infirmities ; but 
was in all points tempted like as we are, yet without sin. Let us therefore come 
boldly unto a throne of grace, that we may obtain mercy and find grace to help us 
in time of need.' 

Jlpollos. — This is a precious text. 

Aquila. — Indeed it is. And, my brother — we learn from the examples of the 
apostles and holy men of old, that the Lord Jesus is to be trusted in : in their 
distress they poured out their supplications to him, as the source from whence 
comfort should come. 

Priscilla — I recollect well how St. Stephen, who died for the sake of Chris- 
tianity, cried out, 'Lord Jesus receive my spirit.' 

Jlquila. — Yes — and St. Paul, when buffetted by the messenger of Satan, prayed 



THE NEW COVENANT. 505 

to the Lord thrice, 'that he might depart from him ;' and St. John uses such 
expressions as evince the trust that christians may repose in him. I will give you 
one, 'Even so come Lord Jesus,' and to all this may he added the invocations and 
prayers at the beginnings and endings of the epistles, wherein they pray God the 
Father and our Lord Jesus Christ to bestow peace and grace on believers. These 
all prove how saints of old trusted in Jesus Christ. 

Apollos. — And did you say that thanksgiving too is given unto him. 
Aquila. — I did, and to him as our great Mediator. This is manifest from that 
passage in the Apocalypse, where the four beasts and four and twenty elders are 
said to have sung a new song, saying, 'Thou art worthy to take the book and to 
open the seals thereof, for thou wast slain, and hast redeemed us to God by thy 
blood, out of every kindred and tongue. 1 And again, 'Worthy is the lamb that 
was slain to receive power, and riches, and wisdom, and strength, and honour, 
and glory, and blessing.' And yet again, 'Blessings, and honour, and glory, and 
power be unto him that sitteth upon the throne,~and unto the lamb forever and 
ever.' And indeed, my friend — the celebration of the holy Eucharist is a solemn 
act of thanksgiving, wherein we commemorate the death of Christ, and the bene- 
fits we receive thereby. 

Apollos. — And men ought to bless his holy and blessed name, for without him 
what could we do ? 

Aquila. — In regard to this too, my friend — there are in the Lord Jesus all those 
attributes requisite for the exciting such a religious worship ; so that we may not 
only adore, but with full assurance call upon him as our deliverer and friend. I 
have once before alluded to this point, and will only now, in order to show how 
the Lord Jesus is to be trusted, point out to you the attributes exercised by him 
for the protection and support of his church. Thus he has the sovereignty and 
dominion over all things, both in heaven above and earth beneath, being Lord 
over all, and there is nothing that is not subject to him ; for, says he, 'all power 
is given unto me in heaven and earth.' He 'lifted up his eyes to heaven and said, 
Father the hour is come: glorify thy Son that thy Son may also glorify thee. 
As thou hast given him power over all flesh, that he should give eternal life to as 
many as thou hast given him.' 'For being,' says St. Paul, 'in the brightness of 
his glory, and the express image of his person, and upholding all things by the 
word of his power, when he had by himself purged our sins, he sat down at the 
right hand of the majesty on high. Being made so much better than the. angels, 
as he hath by inheritance obtained a more excellent name than they.' 'Thou 
madest him a little lower than the angels, thou crownedst him "with glory and 
honour, and didst set him over the works of thy hands. Thou hast put all things 
in subjection under his feet.' And says he to the Ephesians, 'He hath put all 
things under him, and gave him to be the head over all things in the church.' 
But why should we quote so largely, my friend — to establish the fact that as 
sovereign Lord we are to worship him. The Scriptures abound with testimony 
to this important fact. And if it did not, I would be of the first to say, it is idola- 
try to worship him. 

Apollos. — O ! it does every where testify that Jesus is the Lord of all. 
Aquila. — And equally pointed is the testimony as to his omniscience. He 
knows all our necessities, hears all our prayers wherever they are made, and can 
tell with what intention they are made. Such knowledge was attributed to him 
while on earth, thus says the evangelist John, he 'needed not that any should 
testify of man, for he knew what was in man.' And St. Peter said, 'Lord thou 
knowest all things, thou knowest that I love thee.' How much more, my friend — 
shall this knowledge be ascribed to him since his exaltation into heaven, himself - 
indeed assuring us of it, in so many parts of the Apocalypse. 



506 THEOLOGICAL COLLOQUIES. 

Priscilla.— Yes ! he knows us altogether. 

Aquila. — This is not all. We are called on in worshipping him to consider his 
power. For in the exercise of omnipotence there is that power whereby he is 
able to succour us in all our distresses, however great and numerous they may 
be. He has the ability to free us from all afflictions, and to bestow on us all 
manner of blessings. St. Paul speaks of this immense power, when he says, 
'Who shall change our vile body that it may be fashioned like his glorious body, 
according to the working whereby he is able even to subdue all things unto 
himself.' 

Priscilla.— And O! he is a God of love. 

Aquila. — Yes — and this is an argument that ought to have a controlling 
influence on all our actions, but especially our worship. He bears an affectionate 
love towards us, by which he is willing to exert his power and authority for our 
good, he can tell how to help our infirmities since he died for us, was tempted in 
all things as we are, that 'he might become a merciful and faithful high-priest ;' 
'and being tempted himself, he is able also to succour those that are tempted.' 
'For we have not an high-priest which cannot be touched with the feeling of our 
infirmities, but was in all points tempted like as we are, but without sin,' and he 
'is faithful that promised.' 

Apollos. — O ! this is a comfortable doctrine, but it will not please all sorts of 
people, my friend Aquila. 

Aquila. — I am sensible of this, my brother — there are some who admit that 
Christ is to be called on as a Mediator, but not to be worshipped as God. Others 
deny that he ought to be called on or supplicated at all, much less adored, 
since they do not acknowledge him as a king that actually reigns in heaven 
at all. 

Apollos. — This is too true. I have heard it affirmed that the command men- 
tioned in Deuteronomy, and urged by our Saviour to the devil who tempted him 
to fall down and worship him ; 'Thou shall worship the Lord thy God, and him 
only shalt thou serve,' does positively forbid his being worshipped, at least as a 
Mediator. 

Aquila. — I admit that God alone is to be adored, since he himself, in his own 
nature, is worthy only of such an honour, and it is not lawful to apply this ado- 
ration to any other, except by his express command. But it does not from hence 
follow that God cannot communicate this honour to his Son, sent by him into this 
world as a Mediator, on account of his office ; especially since, as already argued 
and elsewhere proved, it is an honour rendered to God himself, who is thereby 
glorified. 1 And besides, here is meant honour to that person whom the Mediator 
himself is represented as paying homage unto, I mean God the Father, beside 
whom Christ as Mediator owned no other superior, and this superiority we have 
alluded to more than once : first the Father, then the Son, and then the Holy 
Ghost, one God in persons three. So far from the glory of the Father being 
eclipsed by that of the Son, it is the reverse ; for as one the glory of each must 
likewise be one. 2 

Apollos. — It would be as much as to say that the acknowledgment of the 
priority of the Father would destroy the glory of the Son, or that the order in 
which the Trinity is named would destroy the glory of either. 

Aquila. — The whole objection is against not only the doctrine of the Trinity, 
but also against the fact that Christ as a Mediator, the God-man, was exalted to be 
adored and worshipped by men and angels. 

Apollos. — And this is the reason why they so strenuously oppose even the 
truth itself, as revealed in God's word. But, my friend — it is said that the divine 

1 Watson and Limborch. 2 Limborch. 



THE NEW COVENANT. 507 

declaration is, 'I am the Lord,, that is my name, and my glory will I not give to 
another.' 

Aquila. — But God here speaks to the exclusion of the Gentile idols, for it is 
added, 'neither my praise to graven images,' so that the meaning of the words is 
plainly this : I will not suffer the Israelites to go unpunished, if they give my 
glory unto another. And what is this to the purpose of worshipping the Lord 
Jesus Christ. Idols are distinct things from the Deity, and the honour paid to 
them is an affront to the divine glory : but Christ is not a different being from 
God, but his Son, his messenger, one with the Father, and the honour paid to 
him is the honour paid to the Father. Thus saith the Lord, 'I and my Father are 
one.'' 'And the glory which thou gavest me I have given them ; that they may 
be one even as we are one.' 'He that hath seen me hath seen the Father, and 
how sayest thou shew us the Father.' 'Whosoever denieth the Son,' says St. 
John, 'the same hath not the Father.' Here then we see that all the worship 
paid the Lord Jesus Christ is worship to the Father the true God, whom we are 
called upon to adore as the proper object of all piety. 

Apollos. — And he is our hope for endless bliss. 

Aquila. — He is, and while to put our trust in an arm of flesh would be to bring 
on ourselves the curse of that man 'that trusteth in man ;' to trust in the Lord 
Jesus Christ, our Mediator, exalted into heaven, who is not flesh and blood but a 
quickening spirit, having dominion over all things, endued with omniscience and 
power, is indeed to trust the living God. Whoever, therefore, trusts in him, my 
friend — relies not on an arm of flesh, and casts not away his confidence in God, 
but depends on and obeys him alone. 1 

Apollos. — I am convinced, my friend — not only from the word of God, but from 
my own experience, that no man can ever obtain the comforts of religion until he 
shall thus approach the Lord Jesus Christ, and in the acknowledgment of him as 
Lord of all, confidently seek salvation at his hands. 

Aquila. — This is most certain, and he that does thus worship him shall daily 
find his grace ready to support him. 

Apollos. — I have thought, my friend — several times, that I would ask an exami- 
nation into the notions of Papists respecting the worship of saints and angels, and 
perhaps this will be an occasion as suitable as any for this inquiry. I want to 
understand it. Believing it to be unscriptural and unreasonable, I abhor the very 
idea of such a worship, yet I wish to have the argument for and against it, that 
I may be able not only to understand the grounds assumed by them, but also 
by reason and Scripture to show the fallacy of such a worship. W r hat are 
your views of the worship of saints and angels, as practised by Romanists? 

Aquila. — I have often, as occasion served, reverted to its inconsistency, and 
showed that it is forbid in the word of God. But in order that we may judge 
correctly of this subject, it will be proper that we understand what sort of worship 
they do pay to saints and angels. 

Apollos. — I see this is important to an understanding of the subject. 

Aquila. — The Romanists distinguish between the words latria and dulia, 
the former they say is the worship to God alone, whilst the latter, being of an 
inferior degree, may be paid to saints and angels. In truth, this distinction is not 
to be admitted, since it has no foundation in Scripture, for the words latria and 
doulia, anglicized into dulia, are promiscuously used for the worship paid to 
God. 2 

Apollos. — But they say that the invocation made to saints and angels is not for 
the obtaining remission of sins, eternal life, or any such favours. 

Aquila. — I know they say this, and add that only as saints and angels are the 

1 Limborch. 2 Ibid, 



BOS THEOLOGICAL COLLOQUIES. 

near and intimate favourites of heaven, they may present the petitioners prayers 
to God, as those who offer them are themselves unworthy to have a direct and an 
immediate recourse to him, and thus need the intercession of saints to carry up 
their prayers. The learned among the papists will not pretend that this invoca- 
tion is necessary, yet by condemning those who do not join with them in it, and 
by their whole practice in having more frequent recourse to departed saints than 
to angels or to God himself, they virtually avow the necessity thereof. 1 

Apollos. — This is most positively denounced in the Holy Scriptures. 

Aquila. — Let us, my friend — consider this subject first as it regards the wor- 
shipping of angels. You will observe that there is no command in Scripture for 
any such thing, nor any token of its being pleasing to God. There is no promise 
of a reward to any that perform it, no threatening of a punishment to any that 
neglect it. Nor is there, Apollos — one instance to be found of such an invoca- 
tion, and it therefore cannot be concluded a worship that is acceptable to Almighty 
God. On the contrary it is sinful, since it cannot proceed from any solid convic- 
tion of mind that it is well pleasing to the divine Being. Besides, my friend — 
angels are not always present with those who pray to them, and consequently 
cannot always hear their requests. Nor are they searchers of hearts, and there- 
fore cannot tell whether the petitions offered to them proceed from a pious or 
hypocritical breast. And surely Papists themselves will not ascribe omnipresence 
and omniscience^to angels, by which they will make them Gods ; for unless they 
do they can have no assurance or faith that their supplications will be heard. 
And moreover, the worshipping of angels is positively forbid in Scripture. St. 
Paul prohibits it thus, 'Let no man beguile you of your reward, in a voluntary 
humility and worshipping of angels, intruding into those things which he hath 
not seen, vainly puffed up by his fleshly mind.' What can be more positive ? 

Priscilla. — And angels themselves, you know, have declined such a worship. 

Jlquila. — True indeed, for St. John says, 'I fell at his feet to worship him, and 
he said unto me, see thou do it not : I am thy fellow servant, and of thy brethren 
that have the testimony of Jesus : worship God.' O! my friend — it is an awful 
thing to introduce that which God has most positively forbid. You know the 
curse pronounced in the last chapter of the Bible on that man who adds to, or 
takes from the word of the living God. 

Apollos. — But to all this it is objected by Romanists, that in the Old Testament 
we read of angels being worshipped by Abraham, that Lot bowed to them, and 
Jacob entreated a blessing of an angel, and that Joshua worshipped one. 

Aquila. — In addition to what was once before said on this subject, you will 
remember, my friend — that the same personages that appeared to Abraham, are 
those, who it is to be presumed appeared to Lot in Sodom. Now it is said posi- 
tively, that 'the Lord appeared to Abraham in the plains of Mamre,' 'and he 
lifted up his eyes and looked, and lo ! -three men stood by him.' Read the 
account, and you will plainly see that Abraham, according to the custom of the 
country, ran and 'bowed himself.' This he did on another occasion to the sons of 
Heth, before whom he bowed down himself. So Jacob and his family bowed 
themselves before Esau, prostration being the common mode of obeisance and 
of civility in the eastern country. Who does not see how characteristic was the 
conduct of that hospitable, amiable, and holy man, the father of the faithful. 
Any after act of adoration was evidently founded on the character of his guest, 
and the knowledge of that character, for when he intercedes with him to spare 
the city of Sodom, he asks, 'Shall not the judge of all the earth do right.' All 
this time it is said that it was the Lord who conversed with him, and well might 

1 Limborch. 



THE NEW COVENANT. 509 

he Worship him, the angel of the covenant. Abraham had educated Lot in hos- 
pitality, and for the same reasons already assigned, as founded in the custom of 
the country, he bowed himself. Jacob expressly says, of the angel that appeared 
to him, 'I have seen God face to face,' doubtless the 'angel of the covenant,' or as 
he calls him the 'God of Bethel,' and who would blame him for supplicating him. 
And in the case of Joshua, who is the 'captain' or 'leader of the Lord's hosts,' 
but the Lord Jesus, the angel of the covenant? I have made these remarks, my 
brother — in addition to some formerly made on this very subject, to show the 
idolatry of worshipping, that is adoring, instead of God, angels who are created. 
But admit that, on the appearance of those heavenly strangers, those patriarchs 
did worship them, when unacquainted with their character, they being present, 
pray tell me does this authorize us to worship them when absent. What evidence 
have we that this was ever done by them, or any other patriarch, prophet, or 
apostle? 1 

Apollos. — I had not thought of this 1 

Aquila. — They appeared in the name of God, as his messengers, and repre- 
sented his person, but now all power in heaven and earth belongs to the Lord 
Jesus, whom we are to adore and worship, and angels also worship him, whose 
ministering spirits they are. 

Priscilla. — Yes — and when an angel appearsto Romanists, as one did to Joshua, 
or to any of those holy persons of old, then, and not till then, may they afford to 
worship them. 

Apollos. — Well — but they also pray to saints. 

Aquila. — They do, and you must bear in mind that they form to themselves 
and worship a great many of these who never had so much as a being in the 
world, such as St. Christopher, St. Longinus, and St. Roche, with abundance of 
others to be met with in their golden legend. 2 

Priscilla. — And many of these, so far from being saints, that is holy people, 
were among the worst men living. 

Aquila. — O ! yes — there was the cruel and inhuman St. Dominick, the author 
of the inquisition, and some of them were both ignorant and foolish, for example 
St. Francis, who, taking the words of our Saviour, 'Go ye into all the world, and 
preach the gospel to every creature,' in a literal sense, undertook to preach it to 
the birds and beasts. 

Apollos. — Astonishing ignorance ! 

Aquila. — And, my friend — their real saints have their histories so rilled with 
romance and unbecoming fiction, that it is hard to find any truth in them. 

Apollos. — Well — but suppose that they were truly saints, and that their lives 
and actions are faithfully handed down to us, is there any authority for praying 
to them ? 

Aquila. — Even then it would be easy to prove that invocation is not their due, 
and that for several reasons. 

Apollos. — What are these? 

Aquila. — The first is, that we have no evidence that the saints, immediately 
after their departure from this life, are in possession of complete happiness, and 
the vision of God. That they are as happy, as their state will allow, and are in 
the enjoyment of peace of conscience, as disembodied spirits, and moreover, exist 
happy in the anticipation of a resurrection state admits of no question. And we 
have no doubt of the blessedness of a separate state. I mean a condition in 
which the spirit is parted from the body, for Christ said 'this day shalt thou be 
with me in paradise,' to a dying penitent; but still who shall tell us what, and 
how great that happiness is ? 

1 Limborch. 2 Ibid. 

65 



510 THEOLOGICAL COLLOQUIES. 

Apollos. — They cannot be perfectly or completely happy, since the last enemy, 
death, over whom they are yet to triumph, is not yet destroyed. 

Aquila.— This is correct. But suppose them to be perfectly happy, they can 
no more hear the prayers of their absent petitioners, than the angels can, unless 
they were more omniscient than these. 1 

Apollos. — This is obvious, indeed. 

Aquila. — And, my friend — such as have departed this life are said to know and 
mind nothing that is done under the sun. Speaking in regard to the knowledge, 
and interest that the deceased have in the things of this life ; Solomon says, 'but 
the dead know not any thing, neither have they any more a reward for the 
memory of them is forgotten. Also, their love, and their hatred, and their envy 
is now perished; neither have they any more a portion forever, in any thing that 
is done under the sun. 1 At least there is no proof that they know what is going 
on, in this world. And why pray to them ? Indeed, my friend — there are great 
reasons why the invocation of saints and angels, is an affront offered to God, and 
these reasons ought to be well considered by all. This is an erroneous doctrine, 
for which we have said, there is not only no express command, but it is directly 
opposed to the revealed truth of God, and a reproach cast on the divine 
goodness. 

Apollos. — Point this out, my friend. 

Aquila. — In this way, it is actually saying that angels and our departed friends, 
are much better than God, and instead of going to him, we will go to them, as 
therejs the greater probability of assistance from them. 

Priscilla. — This is very plain. 

Aquila. — And besides this, it is an affront offered to our Lord Jesus Christ. 

Apollos. — Point out this also, if you please. 

Aquila. — It is making the saints and angels so many mediators between God 
and us, in derogation of him, who is the sole Mediator, the Man Jesus. And, 
indeed, it is dishonouring the very saints themselves. 

Apollos. — In what way 1 

Aquila. — As the favourites of heaven they are supposed to be more merciful 
than their holy, and heavenly Father, the God of Heaven. And if they could 
present our prayers, they would have to present them, without knowing the 
intention with which they are offeree!, for of this they are wholly ignorant, God 
only knowing the hearts of men. And, besides, it redounds to their disgrace, to 
have the prayers of the wicked, and hypocrites which they prefer, rejected by 
God. 2 

Apollos. — How remarkable is it, that men never consider these things ? 

Aquila. — And, my friend — such a custom is destructive of true religion and 
piety, and that for several reasons : these among others. By introducing a 
formal, specious humility, it destroys the true humility which is due the majesty 
of God. And under a pretence, of more easily obtaining mercy, it has introduced 
an impudence and an impertinence in asking any thing, how unreasonable and dis- 
honest soever, in prayer. Indeed, my friend — under a conceit of the merits attri- 
buted to the saints, and which it is believed may be applied to all that call upon 
them, men are not only confirmed in a dissolute course of life, but at the termina- 
tion thereof, expect to inherit a home in the bosom of a God who is holy. As I 
once before said, who does not know, that hundreds of those, whose lives are 
devoted to the subversion of all purity, in society, receive every Sabbath morning, 
on their confessions to their priests, and invocations at the 'shrine of Mary,' and 
other saints, absolution for the midnight crimes of the past week. 

Apollos. — What then is the true honour that is due to the departed saints'? 

1 Limborch and Clarke. - Ibid. 



THE NEW COVENANT. 511 

Aquila — To proclaim their holy example as far as we are authorized so to do, 
for the benefit of the living. To thank God for having inspired such weak and 
frail men with his holy spirit, to undergo so much for his sake. To do this, and 
to imitate their good examples, would be the greatest honour we could confer on 
them, without any derogation from the glory of God. 1 

Priscilla — Yes indeed — and there is a short way for us to come at every blessing 
we need for life or for godliness ; it is through the merits of our Lord Jesus Christ, 
the omniscient Mediator, who is here ever ready to assist and guide us to the 
promised land. We need no other mediator. 

Aquila. — No ! none but Jesus, and he is all sufficient. We are to worship the 
true God, Father, Son and Holy Ghost. And He is the object of true piety. 
We are to recollect that the doctrine of the ministration of angels has been abused 
not only among heathens, but among Jews, and some called christians, and most 
among the latter. Angels with feigned names, titles and influences, as we have 
seen, have been, and still are invoked and worshipped by a certain class of men, 
because they have found that God has been pleased to employ them to minister 
to mankind, and hence they have made supplications to them to extend their 
protection, to shield, defend, instruct, &c. 

Priscilla. — Yes, and to saints too. 

Aquila. — This is perfectly absurd. For they are God's instruments, not self- 
determining agents. They can only do what they are appointed to perform, for 
there 13 no evidence that they have any discretionary power. And, my friend — 
God helps man, by ten thousand instruments, some intellectual as angels, some 
rational, as men ; some irrational as brutes, and some merely material, as the 
sun, wind, rain, food, raiment, and the various productions of the earth. 2 

Apollos. — O, how true this is ! 

Aquila. — He therefore helps by whom he will help, and to him alone belongs 
all the glory; for, should he be determined to destroy, all these instruments col- 
lectively could not save. Instead, therefore, of worshipping them, we should 
take their own advice, f see thou do it not; worship God.' 3 



COLLOGtUY XV. 

PIETY TOWARD GOD CONSIDERED WITH REGARD TO ITS PARTS, AS INTERNAL AND EXTERNAL. — 
AND FIRST OF LOVE TO GOD, AND WHAT IS IMPLIED IN HONOURING HIM — AN IMPROVEMENT 
OF THESE SUBJECTS. 

Apollos. — I have been, my friend — forcibly impressed with the fact, that God 
ought to be considered the only true object of divine worship, and to adore him is 
the duty and interest of every man. Convinced as I am, not only by your argu- 
ments, but by my own experience, that he is the only true object of religious 
worship, I desire that you will point out the several parts of that worship, which 
should be paid to him. 

Aquila. — We have represented, Apollos — the duties of christians, as branching 
off into these parts. Those we owe to God, our neighbour, and ourselves. We 
have shown that the only true God, is the proper and only object of religious wor- 
ship, and that this part of piety has been called godliness, which, however, is a 
term sometimes used in a more extensive sense, as it embraces every portion of 
a religious life. Piety toward God then, which we are first to consider, has its 
several parts, and the acts of it are either internal or external. The former we 
may consider first. 

Clarke. 2 Ibid. 3 Ibid. 



512 THEOLOGICAL COLLOQUIES. 

Apollos. — What are the internal acts of piety,, my friend — as they respect the 
Deity? 
Aquila. — They consist of love, honour, trust, hope and fear. 1 
Apollos. — What is love to God? And when does a soul commence loving 
him? 

Aquila. — I have already remarked that love to God, is one of those fruits of the 
Holy Spirit, which it produces in the soul upon its adoption into the favour of 
God, and when it is regenerated by divine grace. By nature men do not love 
God, and however a man may feel the wooings and drawings of the divine spirit, 
while he is repenting of sin, he ever looks to God rather as an angry judge, until 
by grace he is enabled to believe for his justification and pardon, on our Lord 
Jesus Christ. When that pardon comes, with it, also comes his regeneration. 
Then he is adopted into the heavenly family, has the witness of God's precious 
spirit, and feels and knows that sin is pardoned. Now he loves God. He never 
felt it before. He had esteem, or friendship and love. for the truth, but he has 
love, ardent, holy, heavenly love, begotten in his once hard, but now tender 
heart, by the holy and ever blessed spirit. And now he hears 'he that loveth is 
born of God, for God is love.' 

Priscilla. — Yes — and he is enabled to love all the people of God, 'for by this 
shall all men know, that ye are my disciples, if ye have love one to another.' 
Aquila. — And now, Apollos — I will answer your question, what is love to 
God? 
Apollos. — Do if you please, my friend. 

Aquila. — Love towards God, is simply an ardent desire for, or running out of 
the soul after God. It is the chief of what is called the 'theopathetic affections.' 
When it regards God absolutely, it is the movement of the soul toward him, as 
an object of such perfection, as to demand, not only our approbation, but engage 
all our affections, so as to produce both approval and delight. But when it looks 
at him relatively, it fixes upon the ceaseless emanations of his goodness in every 
respect, but especially in that 'great love, wherewith he loved us,' in giving his 
Son to die for and save us. 2 

Priscilla. — Yes — it is that sovereign preference given to one, above all others, 
present or absent, a concentration of all the thoughts and desires, in a single 
object, which is preferred to all others. 

Aquila. — And hence it appears by this love, the soul cleaves to, and affection- 
ately admires, and consequently rests in God, and it is supremely pleased and 
satisfied with him, as its portion, forever. 3 

Apollos. — This blessed affection ever regards God as our chief good. 
Aquila. — It does, and looks to him as the fountain of all our happiness, and 
most ardently desires to have union with him, and the enjoyment of his favours. 
But again, it regards him as a legislator, and then our love, not only consists in 
an ardent affection for him, considered as before said, absolutely, as God; but 
relatively, as our sovereign, when it delights in obedience, and seeks to do his 
commands. This latter is founded on the former, because we love God, as the 
supreme good, the source of all happiness, and desire to be united to him, as 
such. We obey him as our legislator, in order to enjoy him as that chief 
good. 4 

Apollos. — But has not this love to God its various acceptations? 
Aquila. — It has : for, taken in the latter sense, it evidently denotes universal 
holiness, and all the duties prescribed us by God, which certainly takes in the 
whole of religion, or else again it denotes all those duties which more imme- 

1 Watson and Clarke. 2 Watson. 3 Clarke. * Limborch. 



THE NEW COVENANT. 513 

diately relate to God,, and which is properly piety. But in neither of these senses 
do we propose at present to consider this love to God. 

Apollos. — How then, my brother? 

Aquila. — Simply as a part, or special and inward act of piety : and in this strict 
sense it denotes, as we have above suggested, that ardent desire of the soul after 
God; that affection whereby we desire that such things be done by us, as well as 
others, as are well pleasing in the sight of God, that so we may obtain an inti- 
mate union with him. 1 

Apollos. — The motives of this love, I presume, are all the benefits he daily 
confers on us. 

Aquila. — Indeed the motives of such a love are all founded on this single con- 
sideration, that God is the supreme good, and the fountain of all happiness : for 
we love him on account of the excellency of his nature, as being the best, the 
greatest, and consequently the most perfect and amiable of all beings, for those 
surprising benefactions to us in his works of creation, providence, and especially 
redemption, wherein he has given the highest testimonies of his love toward us. 
And moreover, for those many and singular favours which every one of us in par- 
ticular has received from the divine bounty. 

Priscilla. — All these indeed are so many cords and bands of love, which, if 
duly considered, do unite and bind the heart closely to the 'God of love.' 

Apollos. — But does it not happen that men, through a fond self love, are often 
deceived with false appearances, and think they love God when they really do not, 
or at least not so much as they ought ? 

Aquila. — I am not so sure of this, my friend. It is not so easy for Satan and 
an evil heart to imitate the love of God. 

Priscilla. — One thing is certain, Satan may transform himself into an 'angel of 
light,' but he cannot into an angel of love. 

Aquila. — The love of God we have said, my brother — and you know that expe- 
rience proves it dwells not in the heart of an unregenerate man. Until it is pro- 
duced by the operation of divine grace, he knows not that they who are 'born of 
God' also 'love God.' Thus there is the internal consciousness and comfort of it, 
as well as the fact that it has been generated in the heart by the holy Spirit, for 
the 'fruit of the Spirit is love,' &c. 

Apollos. — My own experience attests the truth of what you say, but are there 
not tokens, by which, this is made still more manifest to the christian believer ? 

Aquila. — There are tokens of this most surely, and these may be noticed. The 
first is, that the love of the world has declined, and is indeed gone, that being 
directly contrary to the love of God. 

Priscilla. — Yes ! the love of this world is ever inconsistent with the love of our 

God. 

Aquila.— Thus said St. John, 'Love not the world, neither the things that are 
in the world. If any man love the world the love of the Father is not in him. 
For all that is in the world, the lust of the flesh, and the lust of the eyes, and the 
pride of life, is not of the Father, but of the world.' St. Paul says 'that the carnal 
mind is enmity against God, for it is not subject to the law of God, neither indeed 
can be.' And love is the fulfilling of that law. St. James says, 'Know ye not 
that the friendship of the world is enmity with God. Whosoever, therefore, will 
be a friend of the world is the enemy of God.' And our Lord himself says, 'No 
man can serve two masters, for either he will hate the one and love the other, or 
else he will hold to the one and despise the other. Ye cannot serve God and 
mammon.' 

i Limborch. 



514 THEOLOGICAL COLLOQUIES. 

Apollos. — It is very plain from this that true religion, the love of God, is directly 
opposed to the love of the world. 

Priscilla. — Yes — as much so as day is opposed to night, or light to dark- 
ness. 

Aquila. — The world offers us sensual and present delights, but God commands 
us to deny these, and seek for those that are spiritual and future. Now, while 
there are two such opposite masters, and no neutral ground, we cannot heartily 
love the one while we are fond of the other. We cannot obey at the same time 
God and mammon. 1 

Jlpollos. — This is evident, I see. 

Aquila. — Another token is, when we take pleasure not only in doing ourselves, 
but in seeing others do the will of God, and thus perform that which is acceptable 
to him, and of course are troubled when either they or others do those things 
which may be construed as displeasing to God. 2 Such was the love of David and 
Lot, for says the former, 'Rivers of water ran down mine eyes because they keep 
not thy law;' and 'My zeal hath consumed me, because mine enemies have for- 
gotten thy words.' And of Lot it is said, 'For that righteous man dwelling 
among them,' (the Sodomites,) 'in seeing and hearing vexed his righteous soul 
from day to day, with their unlawful deeds. 1 

Apollos. — Hence the psalmist prays, 'O ! let the wickedness of the wicked come 
to an end.' 

Aquila. — Another token also of love to God is when we grieve, if we do not 
constantly make some advances in the divine life, and daily feel that we are near 
to and have close communion wiih our heavenly Father, for it is in the nature of 
love to bring the object beloved as neaf as possible. Hence also, connected with 
this is the ardent desire to converse with God in prayer, reading and hearing his 
word, in meditation on his goodness, and in all the public ordinances of his house, 
according to his appointment. 3 

Priscilla. — Yes — and there is an ardent zeal for God's glory, so much so that 
the man who loves him is more offended at hearing his name blasphemed than at 
all the reproaches cast upon ourselves. 

Aquila. — This is truly so indeed : but the last of all this is, the love of God 
showing itself by all good works toward them, while as an internal work it 
produces peace, and joy in our own souls. Indeed if we have not love to man 
in vain may we profess love to our God. For, says St. John, 'If any man say I 
love God and hateth his brother he is a liar, for he that loveth not his brother 
whom he hath seen, how can he love God whom he hath not seen. And 
this commandment have we from him, that he who loveth God love his brother 
also.' 

Apollos. — Ought not the love we bear toward God to be without measure ? 

Aquila. — It ought, indeed the more intense the more excellent and grateful to 
him it is. This our Saviour expresses when he says, 'Thou shalt love the Lord 
thy God with all thy heart, with all thy soul, and with all thy strength,' i. e. we 
must love God above every thing else. We must not suffer any, however near 
or dear, to stand in competition with him. We must renounce all, nay even life 
itself, rather than be allured or frightened to do any thing that may displease 
him. 

Apollos. — O ! this is the heavenly principle by which man's heart is bound to 
the living God. This is the fire that shall burn when the sun himself shall refuse 
his light, and the twinkling of every star shall cease. 

Aquila. — The opposite of love to God i3 hatred, not toward God as the supreme 
good, for it is, I think impossible for man to hate him as such, but toward him as 

1 Clarke. * Liraborch. 3 Ibid. 



THE NEW COVENANT. 515 

a legislator, and consequently as prescribing many things ungrateful to a man's 
concupiscence, which he will not part with that he may please God. Now not 
to obey him as a legislator is virtually to hate him. But more strictly speaking, 
it denotes a hatred either of religion in general, of which number are atheists, or 
men given over to a reprobate sense ; or of the christian religion in particular, and 
with such a hatred are they moved who persecute the church of Christ, made up 
of the faithful of this world . 

Apollos. — But by hatred do we here understand such as is properly an aversion 
to God, and the things which are pleasing to him ? 

Aquila. — I suppose such as are either directly so, which I think renders devils 
so guilty, it being their peculiarity : or else as allured from God, and thereby 
their affections are carried out to those things plainly contrary to God and godli- 
ness. 

Apollos. — And what are the steps by which such men arrive at this hatred to 
God? 

Aquila. — There is an inordinate love to themselves, whereby first, they covet 
whatever pleases them, however contrary to the divine command. This being, in 
the fall of man, and interwoven in their very nature. Again, they hate the law of 
God as crossing their desires, and would have it removed as an obstacle to their 
pleasures. Indeed they set themselves against God as the author of this law, and 
they abhor him as being the avenger of sin, and fly from his presence as from an 
angry judge. These, my friend — are the steps by which they attain this degree of 
aversion to Deity. 1 

Apollos. — How important for a man to examine himself! 

Aquila. — Indeed it is, my brother — and it will be seen from what we have said 
on love to God, that it is the spring from whence, under grace, emanates all the 
good conduct of the christian. It is this that counteracts the carnal mind, and 
that constitutes the image of God in the soul. It is this that preserves alive all 
the other graces of the Spirit, indeed it is the very essence of religion. Now 
abideth 'faith, hope, charity,' i. e. love, 'but the greatest of these is charity.' All 
else will not do without the love of God. 2 , 

Apollos. — And therefore this is indispensable to our salvation. 
Aquila. — It is, and O ! what a door for the improvement of our souls in piety 
is here opened, my friend. How may we try ourselves, and indeed, how dili- 
gently ought we to examine our hearts, whiie on this important point in christian 
experience. We ought to ask ourselves, do we love God? do we love him now ? 
By faith we receive from God our Maker, by hope we expect a future and eternal 
good, but by love we resemble him, and by it we are qualified to enjoy heaven, 
and be with him to all eternity. Do ! O ! do we love him, and love him 
supremely ? Do we, in proof that we love God, love all the world, love even our 
enemies, our bitterest enemies, so much so that we not only pray for; but do most 
ardently desire their salvation? That this subject may be properly improved by 
us I have pointed out the opposite of love, and it will be easy for us, my friend — 
from this to see what ground every christian ought to occupy. If we would live 
in heaven God is to have our undivided hearts. 

Apollos. — I assure you I see it, and I trust, I feel it too. A religion, the very 
essence of which is love, cannot suffer at its altars, a heart that is revengeful and 
uncharitable, or which does not use its utmost endeavours to revive love in the 
heart of another. 3 

Priscilla. — Yes, and he who loves only his friends, does nothing for God's sake. 
He who loves for the sake of pleasure or interest pays himself. 4 
Aquila. — We are never then to withhold from any man the proof of this love, 

J Limborch. 2 Clarke. 3 Ibid. 4 Ibid. 



510 THEOLOGICAL COLLOQUIES. 

but in its exercise let us seek to disseminate peace and brotherly kindness, through- 
out the whole world. O, my friend— we should remember the exhortation of an 
apostle, 'keep yourselves in the love of God,' 

Apollos. — I plainly perceive that this is the christian's strong hold, and, indeed, 
the only true ground of safety. 

Aquila. — Closely allied to the love of God is that honour which is due to him. 
For he that loves God, my friend — will surely honour him. This admits of various 
acceptations in the Scriptures. Sometimes it is taken to denote the whole of 
religion, and all the duties prescribed to us. So we read, 'Jesus answered I have 
not a devil ; but I honour my Father, and ye do dishonour me.' It is evident, 
that Christ alluded to his doing the will of God, by which he was honouring the 
Father. So in Malachi, it is said, 'a son honoureth his father, and a servant his 
master, if then, I be a father, where is mine honour, if I be a master, where is 
my fear 1 saith the Lord of Hosts, unto you, O ! priests, that despise my name.' 
Now, when it is thus taken to denote all the duties enjoined on us, it is evidently 
distinguished into internal and external. But here we are to understand by it that 
inward affection of the mind, whereby we ascribe to God, in our hearts, the 
praise due to his name, for all his wonderful and divine works. 1 

Apollos. — And how does it express or manifest itself? 

Aquila. — There are two methods by which it usually expresses itself. One is 
by proclaiming His divine name. Thus, through the whole book of Psalms the 
name of the Lord is praised, as it also is in many other parts of the Holy Scrip- 
tures. So St. Paul in his first epistle to Timothy, says 'Now unto the King, 
eternal, immortal, invisible, the only wise God, be honour and glory for ever and 
ever. Amen.' In the Apocalypse, it is said, 'when those beasts, give glory, and 
honour, and thanks to him that sat on the throne, who liveth for ever and ever, 
the four and twenty elders fall down before him that sat on the throne, and wor- 
ship him that liveth for ever and ever, and cast their crowns before the throne, 
saying thou art worthy, O ! Lord, to receive glory, and honour, and power, for 
thou hast created all things, for thy pleasure they are, and were created.' Isaiah 
says, 'and one cried to another and said, holy, holy, holy is the Lord of Hosts, 
the whole earth is full of his glory.' 

Jlpollos. — The praises of the name of the Lord, are proclaimed on almost every 
page of the sacred volume. 

Aquila. — We are not only thus to honour the God, we so much love, my 
friend — by sounding the glory of his holy name, in the voice of a psalm, or song 
of joy, or ardent prayers and expressions of thanksgiving ; but the next method of 
honouring him, is by directing all our actions to the honour and glory of this our 
God, and it is thus that he is glorified by us. 'Let your light so shine before 
men, that they may see your good works, and glorify your Father which is in 
Heaven.' And St. Peter says, 'having your conversation honest among the 
Gentiles : that whereas they speak against you as evil doers, they may by your 
good works, which they shall behold, glorify God in the day of visitation.' 

Apollos. — It is evident that God is thus honoured by the upright walk of his 
children. Having shown me what is implied in this act of piety, point out if 
you please, the motives to induce it. 

Aquila. — The motives which excite us to honour God, are much the same as 
those which induce us to love him. 

Priscilla. — With this increase of motives, you know, the love of God itself, 
being an additional one, for if we love, we shall surely desire to honour him. 

Aquila. — This is surely correct. The excellency of his own nature, and good- 
ness toward us, both move us to honour him. But there is this small distinction, 
that in the duty of love they are considered as conducing to our good, but in that 

1 Limborch. 



THE NEW COVENANT. 517 

of honour, as advancing the sovereign majesty of God,, which ought to be reve- 
renced by us, with the deepest humility. 1 

Apollos. — Is not this excellency and majesty the foundation of that honour to 
be paid to him. 

Jlquila. — It is, and is best known by those works, which he has performed. In 
celebrating of which, whether of mercy towards the good, or in punishing the 
wicked, we, in our hymns and praises, magnify the divine attributes of wisdom, 
goodness, justice, and power. Such honour we find paid to the divine Being, as 
before remarked, all through the Sacred Writings. 2 

Apollos. — Yes — I haye often read those portions in the Psalms where the Lord 
is glorified as the donor of all our mercies, as our deliverer, and as the just judge, 
who while he rewards the pious, will assuredly exercise the severity of his jus- 
tice on the obstinate and impenitent sinner. 

Aquila. — There are several things that are, my friend, opposed and contrary to 
that honour which we owe to God. 

Apollos. — Do name them. 

Aquila. — The first is an omission of those things which tend to his honour, and 
this proceeds chiefly from the too eager pursuit after the things of this world 
which divert the whole man from God. For being wholly engrossed with 
earthly things, such as tend to honour and glorify God are neglected by him. 3 

Jlpollos. — I have myself often seen this. 

Aquila. — Closely allied to it is hypocrisy, which is simply when a man pre- 
tends by external acts to honour God, while in his mind, and as it respects true 
holiness, he is at a distance from him. Such are often, indeed always, exact in 
outward ceremonies, while their consciences are not purged from dead works. 

Jlpollos. — Many do thus dishonour him, and some go even beyond this, in that 
they profane the name of their kindest and best benefactor. 

Aquila. — Indeed, my friend — this is another thing which is contrary to that 
honour due to the living God. Some blaspheme his holy and blessed name, 
instead of praising it. And of this there are several sorts. 4 

Apollos. — Are there? 

Aquila. — There is a blasphemy, which is properly called direct and downright, 
which is, when a man either ascribes any thing to God, that is plainly repugnant 
to his nature and attributes, as if he should say that God is cruel and unjust, 
and the author of sin : or when he robs God of what belongs to him, without 
which his nature, or at least the divine perfections would be prejudiced. As if 
he should deny God to be eternal, wise, powerful, and holy. 6 

Apollos. — Well, the other kinds of blasphemy. 

Aquila. — Another kind of blasphemy is, when the honour due to God alone, is 
ascribed to a creature, for this is a sure derogation from the divine glory. And, 
moreover, that is a kind of blasphemy, when a man, though he does not blas- 
pheme himself the name of God, is the cause of others doing it. 6 

Apollos. — But I do not clearly understand you. What does constitute blas- 
phemy? Who is he that commits this attack on the divine honour? 

Aquila. — To render a man guilty of this in the first sense named by us, there 
must be an intention, voluntarily, without force or constraint, and then a know- 
ledge that what is uttered is blasphemous. And that which is uttered without 
these two concomitants of the act, is not this crime. So St. Paul says of himself 
that he was a blasphemer, but he did it through ignorance and unbelief. 7 

Apollos. — I am satisfied of this, my friend — but, is not irreverence, also a dero- 
gation from the divine honour, 

i Watson. 3 I-imborch 5 Ibid. 7 Ibid. 

2 Clarke. * Ibid. 6 Ibid. 

66 



518 THEOLOGICAL COLLOQUIES. 

Aquila. — It surely is, my friend — especially irreverence, to his sacred Word. 
Thus, when a man speaks of it as a common writing, and sometimes applies 
sentences, taken out of it to mean any idle purposes, purely for the sake of jest- 
ing. Or, when at the house of God, instead of attending the exposition of his 
word, he is talking and laughing, this is an irreverent act that dishonours the 
Deity. 1 

Priscilla. — O what a derogation is this from the glory of him who requires 
that we should speak of him, and divine things, with the highest reverence. 

Apollos. — Truly, his word is too sacred to be made the subject of profane jest 
or impious drollery, and ought not to be used, but upon weighty and serious 
occasions. 

Aquila. — It is certainly so : but you will find another thing opposed to the 
divine glory, which as an infectious disorder, has spread itself, often to the eternal 
injury of precious souls. It is that preposterous honour, whereby some men pre- 
tend to reverence God, by things in which he is not honoured, either by observing 
the traditions of men, or worshipping him by images, contrary to his word, 
which is an affront, inasmuch as it likens the" invisible God, to a material and a 
corruptible creature. Such, my friend— the Lord our God denounces. 2 

Apollos. — It is evident to me that the love of God, and an earnest desire to 
honour him, are intimately connected, so also are hatred, and that irreverence 
which may lead to blasphemy and all its horrid results. 

Aquila. — Having called your attention to these two internal acts of the pious 
man : at our next meeting we shall consider those which also stand closely allied 
to these. We should never, my friend — forget that, as we love God, so we ought 
daily to promote his glory by all our actions. We profess to love him, and as we 
do, he of course, if we be sincere, expects us to honour him. In this we are 
serving him, and the promise of Jesus is, 'If any man serve me, him will my 
Father honour.' 



COLLOaUY XVL 

INTERNAL ACTS OF PIETY TOWARD GOD, CONTINUED — OF TRUST AND HOPE IN GOD AND THEIR 
CONTRARIES — AN IMPROVEMENT OF THESE CHRISTIAN DUTIES. 

Aquila. — We are this evening to notice, my friend — two other internal acts 
of piety. I mean that reliance called trust in God, and that hope that expects at 
his hands all that is needful to our eternal peace, and I propose to consider what 
is called trust in God first. 

Apollos. — What is the difference between faith in Christ and trust in God? 

Aquila. — Faith in Christ is not exactly the same with trust in God. The for- 
mer we have largely considered, and have represented it as that act of obedience 
to the calls of the gospel, whereby a penitent sinner, in the exercise of that ability 
granted by divine grace, relies upon and trusts the Lord Jesus Christ as such a 
propitiation for sin, that he obtains a free and full pardon, is regenerated and 
adopted into the divine favour. He now has a race to run, and innumerable diffi- 
culties to encounter in his christian course. A question arises, who is to protect 
him from his enemies, who is to guide and sustain him in his ignorance and 
weakness, who is to bring him into the land of everlasting rest? 

Apollos. — God, and God alone, can do all this. 

Aquila. — Then, my friend — that steady reliance on God to sustain and support 

1 Limborch. 2 Ibid. 



THE NEW COVENANT. 519 

us under all our trials, is what we call trust in God. Here trust means a faith 
that is a special, an inward act of piety, distinct from all other acts, and is 
properly, it appears to me, an assurance, and effect of the faith that justifies, 
whereby we depend wholly on God, and expect from him all good things, espe- 
cially such as are necessary to salvation, and a deliverance from all such as are 
prejudicial to our chief and greatest end. 

Apollos. — And for such a trust in him, O ! has not the christian the highest 
motives 1 

Aquila. — Yes — the motives we have, my friend — to such a trust are truly great, 
they are of the highest and most important character. There is the omnipotence 
of God, by which he is able to do whatever we expect from him. There is his 
wisdom, whereby he knows what we want, and after what manner it is most 
convenient to help us. There also is his goodness, by which he is inclined to 
bestow upon us whatever is truly good and necessary for us ; and then to crown 
the whole, is the veracity of the Deity, which shows us that he is faithful and just 
in performing his promises. From hence it follows that the believing and the 
truly religious can with confidence rely upon him, since to them he has promised 
his grace and his assistance, when prosecuting a course of piety. 'Behold the 
eye of the Lord,' says the psalmist, 'is upon them that fear him, upon them that 
hope in his mercy to deliver their soul from death, and keep them alive in famine. 
Our souls waiteth for the Lord, he is our help and our shield.' 'The righteous 
cry and the Lord heareth and delivereth them out of all their troubles.' 'The 
Lord upholdeth the righteous,' 'their inheritance shall be forever, they shall not be 
ashamed in the evil time, and in the days of famine they shall be satisfied.' 'For 
the Lord loveth judgment, and forsaketh not his saints, they are preserved for 
ever.' 

Apollos. — O ! what precious promises these are. Well does the psalmist say, 
'Blessed are all they that put their trust in him.' 

Aquila. — But to the wicked, persevering in an impenitent state, no such pro- 
mise is made, but a severe denunciation of sudden destruction. 'The face of the 
Lord is against them that do evil,' 'for the arms of the wicked shall be broken,' 
'their sword shall enter their own heart,' 'the wicked shall perish.' For God 
'shall render to every man according to his deeds ;' to the disobedient indignation 
and wrath,' 'tribulation and anguish.' 

Priscilla. — So all their confidence is vain, and must fail them. 

Aquila. — It must, for the Lord says, 'The paths of all that forget God, and the 
hope of the hypocrite shall perish,' his 'trust shall be as a spider's web.' And 
'the expectation of the wicked shall perish.' 

Apollos. — But what, my friend — is necessary for a due and an entire reliance 
or trust in God, such as you have pointed out. 

Aquila. — The very first is, that being justified freely by divine grace, through 
Jesus Christ, we shall constantly have our trust fixed on God alone, esteeming 
all human assistance as being of no avail, without the divine favour and protec- 
tion. For God can alone do us good. 

Apollos. — How much we are to blame, when, instead of sincerely and wholly 
putting our trust in Deity we have recourse to human helps, and accordingly often 
try to place a greater or less confidence in God, as we see outward means more 
or less likely to assist us. 

Priscilla.— This is not to trust God, but an arm of flesh, which may, and indeed 
does, often fail us. 

Aquila. — Another thing is also necessary, my friend Apollos. It is that our 
trust or reliance upon God shall be in accordance with his promises, which 
always have reference to our good, either as it concerns our bodies and this animal 



520 THEOLOGICAL COLLOQUIES. 

life, or our souls and the spiritual eternal life of the same. And the promises of 
God, according to this two- fold good are also of two sorts. 1 
Jlpollos. — What are these ? 

Jlquila. — God promises the spiritual blessings of a future life to those who love 
him,, as their true and proper good, requiring no other condition but their constant 
faith, and to honour him by an uniform obedience. 
Jlpollos. — And he promises temporal favours too. 

Jlquila. — Our Lord promises in the new covenant to those that serve him, the 
good things of this life, but not as their chief or first good, far from it, for he 
makes a virtual condition therein, provided it be for God's glory and our everlast- 
ing welfare. 2 

Jlpollos. — Then, ought not men to place confidence in God for both of these ? 

Jlquila. — Indeed they ought. According to this two-fold consideration of the 
divine promises, under the New Testament, the godly ought to place a sort of 
double reliance on their heavenly Father. They ought to trust him first for all 
spiritual comforts, and then for all the needed blessings of this life. The former 
they may certainly expect, if faith be in constant and lively exercise j and if, by 
the constant discharge of every duty we retain and occupy our regenerated state, 
in the 'patient continuance of well doing,' God will uphold us. Hence says the 
apostle John, 'Beloved, if our heart condemn us not then have we confidence 
toward God, and whatsoever we ask we receive of him, because we keep his 
commandments, and do those things that are pleasing in his sight.' 

Apollos. — DM not you say that a godly man could not confide in his works as 
meritorious, and deserving eternal life ? 

Jlquila. — I did so. And all notion of merit is precluded, nor can we without 
the divine grace attain salvation, since it is God alone who freely pardons all our 
sins, and bestows his grace upon us that we may obey him. But upon continu- 
ing to exercise faith in the Lord Jesus Christ we do perform the condition which 
he requires, and are enabled by grace to obey the commands of God, which 
proves our regeneration, and in doing this we may safely depend upon God, that 
he will perform what he has promised, and keep us unto the end. 3 

Priscilla. — O ! remember the words of the aged and holy Paul, 'I have fought 
the good fight, I have finished the course, I have kept the faith, henceforth there 
is laid up for me a crown of righteousness, which God the righteous judge shall 
give me at that day, and not to me only, but to all them that love his appear- 
ing.' 

Jlquila. — Yes — God will protect the soul that relies on him. 

Jlpollos. — Well — how is it with respect to temporal favours ? 

Jlquila. — In this life we may not expect them from God, unless it be with the 
aforementioned condition. 

Jlpollos, — What was that ? 

Jlquila. — That the acquisition of them be not detrimental to God's glory and 
our happiness. For it may so happen that a quiet and peaceable fruition of the 
things of this life may beget in us lukewarmness, but adversity may prove a spur 
to quicken us. God therefore, who in his wisdom knows what is best for us, and 
is ready in his infinite goodness to bestow it on us, kindly withholds what is pre- 
judicial to our salvation. However grateful or desirable it may seem to us. 4 

Priscilla. — How true this is, and O! how ought it to be impressed on our 
minds. 

Jlquila. — To be still more particular, for a man to put his confidence in God, 
with respect to the affairs of this life, and trust him for assistance, two or three 
thing3 are needful. The first is, that he be not only in general an honest man, 

1 Liinborch. 2 Ibid. 3 Wesley. * Fletcher; 



THE NEW COVENANT. 521 

but propose to himself a just and righteous cause for an end,, else he cannot expect 
any success from a just and holy God. The next is that he make use of those 
means which God has appointed, not as if he were wholly to rely on them., but 
to trust the event and issue of them to God alone. Above all, he must devoutly 
pray for divine assistance, and submit all things to the allwise disposal of his 
heavenly Father. 

Priscilla. — How many persons live only for spiritual things, and surely forget 
the body and this world. While others who can trust God for eternal life cannot 
trust him for bread and water for one day. O ! the cankering cares of this life. 
What shall I eat, and what shall I drink, while in God there is little dependence. 
The business of this world often does not prosper, because men do not commit 
their ways to the Lord, and often after they have heaped up treasures in this life, 
God sends a messenger that robs them of all, or removes the possessor from this 
world to the land of death. 

Jlquila. — There are several things opposite to this trust or reliance on God, all 
of which, in a greater or less degree, are criminal, some in the defect, and some 
in the excess, as divines say. There is a diffidence or distrust, which wholly 
casts away all confidence in God, in times of adversity, and is an arraigning his 
power, wisdom, goodness, and veracity, all at once. 1 

j3pollos. — Are there not several sorts of this distrust in God, called diffidence ? 

Jlquila. — There are, the first of which is murmuring against God, as if he had 
dealt unjustly with us. And this is such a kind of diffidence as sets bounds, as it 
were, to God's absolute right, and dominion over us. 

Priscilla. — Yes— and to this may be added an anxious solicitude and care for 
the things of this life, as if God's providence had failed and neglected us, and 
man was left to shift for himself. 

Jlpollos. — Two dangerous rocks on either hand, which tend to ruin us. 

Jlquila. — There is another kind of distrust, or want of reliance on God, which 
I would call the tempting' of God. This has frequently been looked on as an 
error in the excess, or the presuming too far on the divine assistance, which some 
infer from our Saviour's reply to the devil, 'It is written thou shalt not tempt the 
Lord thy God.' But if we refer to the circumstance, alluded to by our Lord, in 
the case of the Israelites, we shall find that it was too little, not too much confi- 
dence, that they were guilty of, and that they were incredulous, rather than pre- 
sumptuous. 2 

Jlpollos. — What then is it to tempt God ? 

Jlquila. — It appears to be the desire of an experiment from him, or sign which 
ought not to be required, for the proof of any thing, but to the reverse, we ought 
directly to acquiesce. 8 

Jipollos. — How may a man be guilty of this, my friend ? 

Jlquila. — When he requires a farther proof to be given to a thing, the truth of 
which is already evinced by sufficient arguments : or when he doubts of the will 
of God, in a certain thing, concerning which, that will, has already been suffi- 
ciently revealed, and of which consequently he might, and ought to have been 
assured. 

Jipollos. — I see this, for it is as much as to require a new revelation to attest 
the old one. 

Jlquila. — Truly — and is nothing less than calling -the divine veracity into ques- 
tion. Moreover, when a man, by his enormous and repeated crimes, provokes 
the patience of God, without any regard had to his threatenings, and lives in 
such a manner as seems to question whether there be a God, and if there be, 
whether or no he sees his actions, and if he does, whether he will or can punish 
them. 

1 Limtorch. 2 Ibit i, 3 ibid. 



522 THEOLOGICAL COLLOQUIES. 

Apollos .—This is distrusting God,, indeed. 

Aquila. — It is so, and when also., a man in adversity, or sickness, fixes a time 
to God for his deliverance, especially if there be with it, as is often the case, impa- 
tience, and faintness of h«art that seem ready to rise up and ask, 'O ! when 
wilt thou come and deliver me,' that looks with anxiety for relief, that wants 
resignation, and is ready to ask a reason of God, and say when shall be the judg- 
ment, or how long shall I wait for the performance of his promises'? Now in 
opposition to all this, St. James says, 'Be patient, therefore brethren, unto the 
coming of the Lord. Behold the husbandman waiteth for the precious fruits of 
the earth, and hath long patience for it, until he receive the early and the latter 
rain.' 

Priscilla. — O! what an exhortation, I remember it well, he goes on, 'Be ye 
also patient : establish your hearts : for the coming of the Lord draweth nigh.' 

Aquila. — Surely the Lord is not unmindful of his promises, but tenderly loves 
us and all men, and indeed, even delays the day of his coming, that men may 
be saved. 

Apollos. — Wisdom marks all his dealings, I plainly perceive, with us. 

Aquila. — Too great confidence then is surely a fault, as it is called in excess. 
Mark, my friend, not in God, but in man's own self. And this is of two sorts. 
When a man puts a trust or reliance in his own strength, for the more he depends 
on self, the less confidence does he repose in God. 

Apollos. — By this over confidence in self, and in his own strength, did not Peter 
fall into that great sin, of denying his Lord and master. 

Aquila. — Yes — and after his positive asseveration too, 'though all men deny 
thee, yet will not I.' And. so it is, my friend — when a man applies to himself 
the divine favour, though by reason of his sins, he ought rather to be afraid of 
the divine wrath and punishment. The rashness, as well as folly of such a pre- 
sumptive assurance, we have had occasion to notice more than once. 

Apollos. — Yes — and have evinced too its immense unreasonableness. 

Aquila. — We may now, my friend — turn to hope in God, which, indeed, is 
much of the same nature, with trusting God. It being, as already suggested, the 
expectation of receiving some future good from God and Christ; with only this 
difference, that faith, hath regard to the person from whom good is expected, 
while hope, as before said, has properly an eye to the good itself. Of course, as 
this falls in pretty much with trust in God, we need only notice particularly its 
motive, and object, in connection with its nature concisely. 

Apollos. — What is its motive ? 

Aquila. — The great motives of hope, like those of reliance are the promise of 
the divine being, and these too, strongly confirmed unto us whereon our hope may 
depend. Hence, says St. Peter, 'are given unto us exceeding great and precious 
promises, that by them ye might be partakers of the divine nature, having escaped 
the corruption that is in the world, 'through lust.' And its objects are all the 
divine blessings, promised in the gospel, spiritual and temporal, with respect 
both to a future and the present life ; but still so, as is conformable to the divine 
promises. 1 

Apollos. — So that all is according to God's will. 

Aquila. — And with regard to its nature as made up not only of desire, but 
expectation, founded on a due trust in God, it is more or less perfect, and that 
with respect either to its efficient causes, or with regard to its own essence. 

Apollos. — How is this ? 

Aquila. — With respect to its causes or motives, one kind of hope is founded on 
the express promises of God, and the strong confirmation of them, of which the 

i Clarke. 



THE NEW COVENANT. 6.23 

apostles of Christ, make mention,, thus St, Paul says, 'Believing all things which 
are written in the law, and in the prophets: and have hope towards God, which 
they themselves also allow, that there shall be a resurrection of the dead, both of 
the just and unjust,' St. Peter says, 'Who by him do believe in God, that raised 
him up from the dead, and gave him glory ; that your faith and hope might be in 
God. St. John says, 'And every man that hath this hope in him, purifieth him- 
self even as he is pure.' 

Apollos. — This is f a good hope.' 

Aquila. — The other is that which arises from reasoning on the goodness, 
power, justice, and veracity of God, and from instances of the like nature; from 
whence a man infers, in any particular case, that he may expect to receive from 
God the good that he desires, or as I said, it is desire and expectation combined, 
both founded on faith, or reliance on God. 1 

Apollos. — This is very plain. 

Aquila. — But again, hope with respect to its nature or essence, is more or less 
perfect, for as it regards this, it may either precede our duty, and be grounded on 
the performance of the condition, which in some measure may be perfect, or else 
it may follow the discharge of duty, and then it is a certain expectation of some 
good that will undoubtedly be obtained, in consequence of the condition being 
already performed. And this hope, my friend — confirms in us the love of true 
religion, and renders us averse to sin. For through a sure expectation of eternal 
life, we are sensible of the highest pleasure and greatest happiness, that can be 
obtained in this world, we are heartily desirous of retaining it, and are ready to 
part with all that would bereave us of our invaluable treasure. 2 

Apollos. — Well might one speak of hope f as an anchor cast within the veil.' 

Aquila. — Two things things may be considered the contraries of a gospel hope. 

Apollos. — What are these ? 

Aquila. — Presumption and despair. A man may be said to presume, with 
respect to his everlasting salvation, when he hopes, though he has no ground to 
hope, or no just reason for doing so. 

Apollos. — That is when he thinks himself in a state of favour with God, though 
he has never repented or believed, was never pardoned, nor regenerated, and has 
not the witness of God's spirit that he is a child of God. 

Aquila. — Yes — or else, considering his present condition or circumstances, he 
promises to himself eternal happiness, as if he should never fall, but still perse- 
vere in a course of piety. And again, he may be said to presume, who on other 
accounts, does certainly and assuredly expect to receive that from God, which he 
has neither promised nor given him any reason to hope for, of which nature are 
many things relating to this life. 

Priscilla. — O ! how true is this. 

Aquila. — Despair, is when a man, either wholly renounces all hope of the 
divine favour, and consequently of his eternal happiness ; or else, in some par- 
ticular case, distrusts the divine assistance. The former of these is properly 
despair, and is "without question, a greater sin than presumption itself. 

Apollos. — Why do you think so 1 

Aquila. — It abandons all the hopes and expectations which a man might have 
in the power and goodness of God. We may close our conversation by remark- 
ing that from what has been said, my friend — on the subjects of trust and hope 
in God, it will be seen, that those who are regenerated by divine grace, are in 
possession of reliance upon the infinite sufficiency and goodness of God, in con- 
sequence of the discoveries he has made of himself and his designs, either by 
revelation or immediately by his spirit. Now we know that God has revealed 

1 Clarke. 2 Limboieh. 



524 THEOLOGICAL COLLOQUIES. 

himself, not only in reference to this world, but in reference to eternity, and much 
of our faith, especially as it is properly trust, is employed in things pertaining to 
the eternal world. 1 So that while we believe in God as our sovereign, we trust 
him as our Father, for present comforts and everlasting life. Founded in this 
also, my friend — is that hope which, as we have said, taken in its common accep- 
tation, is the expectation of future good, and this as certainly has its foundation 
in faith, as that is founded in knowledge. 

Jlpollos. — That is God gives a revelation which concerns both worlds, contain- 
ing exceeding great and precious promises, relative to both. We believe what he 
has said on his own veracity, and relying on him, we hope to enjoy the promised 
blessings in both worlds, because he is faithful who has promised. 

Jlquila. — Yes — and as every created intellectual nature is capable of eternal 
improvement, it would seem that eternity itself, will hardly bound the vast hopes 
of him who trusts in the living God. You will then recollect that all possible 
perfections in God, are the objects of our faith and trust in him, while the com- 
munication of all possible good, is the object of hope. And while faith goes 
forward to apprehend, hope anticipates, as God continues to discover his 
unbounded glories and perfections. 2 

Priscilla. — Thus an interest for eternity is kept up, and infinite blessings in 
endless succession, are apprehended, anticipated and enjoyed. 

Aqxdla. — Indeed, my friend — hope is a sort of universal blessing, and one 
among the greatest which God has granted to man, life would be intolerable 
without it, and to the followers of God it is as necessary, it would seem, as faith 
itself, for often would faith cease to hold, if it were not for hope. And where 
despair takes hold there is the total derangement of all the mental faculties. O! 
have we hope, a scriptural, a gospel hope. Good in possession precludes hope, 
but a sure trust in Almighty God, will ever enable us to hope in him for 
the full consummation of all our ardent desires in that land of everlasting rest 
beyond the grave. Such a hope is not a dead, but a lively and a christian hope. 



COLLOaUY XVII. 

INTERNAL ACTS OF PIETY TOWARD GOD CONTINUED— THE FEAR OF GOD A CHRISTIAN DUTY. 

Jlquila. — The fear of God, as well as other acts of piety, admits, my friend — 
of various acceptations' in the Scriptures. Sometimes it is taken in an extensive 
sense, so as to denote the whole of religion. Thus it is said by Moses, f and now 
Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, 
to walk in all his ways, and to love him, and to serve the Lord thy God, with all 
thy heart and with all thy soul.' Hence, says David, f the angel of the Lord 
encampeth round about them that fear him, and delivereth them.' ( 0\ fear the 
Lord ye his saints for there is no want to them that fear him.' Then again in a 
stricter sense, it is put for our whole duty towards God. So in Deuteronomy, it 
is said thou shalt fear the Lord thy God, and shalt serve him,' and by the prophet 
Jonah, '1 am an Hebrew : and I fear the Lord, the God of heaven, which made 
the sea and the dry land.' And this is the more evident from the words of our 
Lord, 'it is written thou shalt worship the Lord thy God, and him only shalt thou 
serve.' 

Apollos. — And are these the only acceptations of the fear of the Lord. 

Aquila. — O no! for in the strictest sense and as at other times used, it denotes 
that reverence which the consideration of the divine majesty and power produces 

1 Ciaike, 2 ibid, 



ME NEW COVENANT. 525 

in us, whereby being afraid of his wrath and the punishment that attends it, we 
dare not commit any thing contrary to his commands, by which he may be 
offended. And in this sense, we are to take the term fear, as making a special 
part of piety, or as one of the christian's duties toward his God. 1 

folios. — What motives for such a fear are set forth in the Scriptures? 

Jlquila. — The first is a proper consideration of the sovereign dominion and 
majesty of Almighty God, which he claims to himself on account of creation and 
other benefactions. Thus says the Lord, 'if I be a father, where is my honour, 
if I be a master where is my fear.' 'Fear ye not me? saith the Lord, will ye not 
tremble at my presence, which have placed the sand for the bound of the sea, by 
a perpetual decree, that it cannot pass it, and though the waves thereof toss 
themselves, yet can they not prevail; though they roar, yet can they not pass 
over it.' 

Ajiollos. — And men ought to fear so great a God. 

Jlquila. — Another motive is the divine omnipresence and omniscience, whereby 
he is present to all our actions, knows our most secret thoughts, and will pass a 
judgment upon them, accordingly at the last day. Hence it is said, 'whither 
shall I go from thy spirit or flee from thy presence, if I ascend up into heaven, 
thou art there, if I make my bed in hell, behold thou art there.' 

Priscilla. — Every where present. 

Aquila. — Yes — St. Paul, says, 'neither is there any creature that is not mani- 
fest in his sight, but all things are naked and opened unto the eyes of him, with 
whom we have to do,' and in the day of judgment 'God shall judge,' says he, 
'the secrets of men, by Jesus Christ, according to my gospel.' 

Apollos. — And he knows all this, because he is every where present. 

Jlquila. — And another motive to fear God is his divine power, which my 
friend — no man can resist, and thus it is said, 'fear and dread shall fall upon 
them by the greatness of thine arm, they shall be as still as stone, till thy people 
pass over which thou hast purchased.' So he delivered by power his people 
Israel. 

Priscilla. — O ! how vast is the 'thunder of his power.' 

Jlquila. — But the manifold blessings of the living God, whereby he demon- 
strates the height of his bounty towards us, that we may not offend a most gra- 
cious Father, nor be deprived of his benefits, are offered as motives to fear him, 
and thus he reproves man. 'Neither say they in their heart, let us now fear the 
Lord our God, that giveth rain both the former and the latter in his season, he 
reserveth unto us the appointed weeks of harvest.' And the Psalmist says, 'but 
there is forgiveness with thee, that thou mayest be feared.' Hence says St. Paul, 
'wherefore my beloved, as ye have always obeyed, not as in my presence only, 
but now much more in my absence, work out your own salvation, with fear and 
trembling, for it is God that worketh in you, both to will and to do of his good 
pleasure.' Indeed the severest threatenings of God, are declared to men that they 
may avoid them. 'Fear not them,' said the Saviour, 'which kill the body, but 
are not able to kill the soul : but rather fear him that is able to destroy both soul 
and body in hell:' and thus he forewarned men whom to fear. St. Paul says, 
'wherefore we receiving a kingdom which cannot be moved, let us have grace 
whereby we may serve God acceptably with reverence and godly fear: for our 
God is a consuming fire.' 

Priscilla. — And how does the Lord enforce this truth by those instances of the 
divine punishment which he has inflicted on men. 

Aquila. — Especially such as were attended with a dre adful destruction, as of 
Pharoah overwhelmed with his army in the Red Sea, related in Exodus, and of 

1 Limborch. 
67 



526 THEOLOGICAL COLLOQUIES. 

Korah, Dathan and Abiram mentioned in the book of Numbers, who were swal- 
lowed up by the opening and closing again of the earth. And indeed to these 
may be added all those instances of spiritual punishment inflicted on men. Thus 
says St. Paul, "if God spared not the natural branches, take heed lest he spare 
not thee.' And in the Apocalypse, it is said, 'fear God and give glory unto him, 
for the hour of his judgment is come, and worship him which made- heaven and 
earth, and the sea and the fountains of waters,' and again, they sing a new song,' 
&c. saying 'who shall not fear thee, O ! Lord and glorify thy name ? for thou 
only art holy.' But, my friend — the consideration of the last judgment is one 
among the most powerful motives offered to induce men to fear God. That day 
in which He will manifest his glory, and render to every man according to his 
works. 

Jlpollos. — I have often noticed this. 

Jlquila. — Yes — the word of the Lord is, 'and if ye call upon the father, who 
without respect of persons, judgeth according to every man's work, pass the time 
of your sojourning here in fear.' And St. Paul says, 'we must all appear before 
the judgment seat of Christ, that every one may receive the things done in his 
body, according to that he hath done, whether it be good or bad. Knowing 
therefore the terror of the Lord we persuade men.' 

A polios. —How vast the motives to fear God. 

Jlquila. — They are. St. Peter says, 'but the day of the Lord will come as a 
thief in the night; in the which the heavens shall pass away with a great noise, 
and the elements shall melt with fervent heat, the earth also and the works that 
are therein shall be burned up. Seeing then that all these things shall be dis- 
solved, what manner of persons ought ye to be, in all holy conversation and 
godliness.' 

Priscilla. — See how the Lord presses by these weighty motives his fear on us. 

Jlpollos. — I plainly perceive that all these considerations are weighty indeed, 
which, if we would duly lay to heart, would not fail exciting in us a fear of God. 
But, my friend — give me a more extensive view of its nature, if you please ? 

Aquila. — This fear of God admits of a two-fold division. It is sometimes 
divided into a fear that precedes sin, or rather acts as a restraint, whereby a man 
is kept from falling into sin, which is a fear of losing the divine favour, if we 
abandon piety and turn aside to ungodliness. This is not only correct, but let me 
say it is peculiar to the faithful, and is recommended in the word of God. Thus 
'let us therefore fear,' says St. Paul, 'lest a promise being left us of entering into 
his rest, any of you should seem to come short of it.' And mark his example in 
in regard to this, for he also feared, thus 'but I keep under my body, and bring it 
into subjection, lest by any means when I have preached to others, I myself 
should be a cast-away.' And then there is the fear that follows sin, it is what we 
would call the fear of condemnation, or rather that which is generated by the 
consciousness of guilt. Hence St. Paul says to the Romans, that those who 
lived in a way to glorify God were free from this, 'there is therefore now no 
condemnation to them which are in Christ Jesus, who walk not after the flesh 
but after the spirit,' and the good apostle John says, 'there is no fear in love, for 
perfect love casteth out fear, because fear hath torment.' 

Jlpollos. — The fear and dread of condemnation is excited in the bosom of the 
sinner, who is without the hope of pardon, who dreads the Almighty as an 
incensed judge, and one that will take vengeance on him for his sins, and who 
by the testimony of his own conscience, is in a state of condemnation. 

Jlquila. — Such a fear as this, we have proved above from God's word, can- 
not be in any true believer. But in the second place., fear is either Jilial or 
servile. 

Apollos.— What is filial fear ? 



THE NEW COVENANT. 527 

Aquila. — Filial fear arises from the consideration both of the divine goodness 
and severity, and is joined with a love to God, whereby the believer, loving him. 
as a gracious Father, is afraid of offending and provoking him to displeasure, lest 
he should be cast out of his gracious presence forever. This is a generous and 
ingenuous fear, and such as has an eye to everlasting punishments, and produces 
a cheerful obedience to the divine commands. 1 

Apollos — What is a servile fear? 

Jlquila. — A servile fear proceeds only from the consideration of punishment, 
when a man looking upon God as a severe master is, as it were, constrained to 
obedience by the sole fear of being punished ; nor does he obey cordially and sin- 
cerely, but only shows it by some forced and external acts. Such a fear argues 
a disingenuous mind, and is unbecoming a true believer. 2 

Apollos. — But my friend — is all fear of punishment servile, and is all obedience 
arising thence disingenuous ? 

Jlquila. — By no means, for as we just now observed, there is some fear of 
punishment proper to the children of God, whereby they are quickened and excited 
to diligence. 

Apollos. — And is not this a servile fear ? 

Jlquila. — No it is not, and this is apparent from the fact that God exhorts us to 
obedience, not only by proposing a reward but also by threatening a punishment. 
It is certainly not unbecoming in us to be moved to our duty by such arguments 
as God is pleased to use to excite us thereto. Indeed, my friend — the Scripture 
prescribes to us such a fear, by which it persuades us to obey God. And that 
obedience which proceeds from faith is sincere and laudable, and becoming the 
children of God. Now faith not only regards the promises, but likewise the 
threatenings of Deity, since it assents to all that it is uttered by him. 3 

Apollos. — What then are the genuine proofs of this fear ? How may it be 
discerned 1 

Aquila. — The marks of that fear which is due to God are chiefly discernable 
by its effects, since these, if genuine, are the most assured evidences of the sin- 
cerity of our fear. These tokens are a hatred of sin, the avoiding all, especially 
secret sins, which might have been committed without the cognizance of, or at 
least without being punished by man. Hence says Solomon, 'The fear of the 
Lord is to hate evil.' 'Fear the Lord and depa t from evil.' 'And by the fear of 
the Lord men depart from evil.' 

Apollos. — This is indeed positive proof. 

Aquila. — And we see now that, abstaining from those things of which a ques- 
tion may be raised, whether they be lawful or not, is a proof also of this fear. 
For, my friend — he who truly fears God will never commit any thing of the law- 
fulness of which he doubts; 'for he that doubteth is damned,' i.e. condemned, 'if 
he eat, because he eateth not of faith, for whatsoever is not of faith is sin.' Ano- 
ther mark of this fear is an ardent desire of doing good. For, says St. Paul, 
'Having therefore these promises, dearly beloved, let us cleanse ourselves from 
all filthinesss of flesh and spirit, perfecting holiness in the fear of the Lord.' 
And as quoted above, he exhorts others to 'work out their salvation with fear and 
trembling.' 

Apollos. — This fear of the Lord seems to enter into every act of the christian. 

Aquila. — Indeed it does, for another proof is, that we study not to please men 
only, for whatever we do we are to do 'heartily as unto the Lord,' serving him, 
our holy Father, 'not with eye service as men pleasers, but as the servants of 
Christ, doing the will of God from the heart.' 'Not as pleasing men but God, 

1 Limborch. 2 Ibid. 3 Clarke. 



528 THEOLOGICAL COLLOQUIES. 

which trieth our hearts.' 'For,' says the same apostle, 'if I yet pleased men I 
should not be the servant of Christ.' 

Priscilla. — And this is not all, the christian is to do nothing displeasing to God 
out of the fear of man. 

Aquila. — This is evident, as he is more to be feared certainly than they, and as 
he is able to inflict the sorest of punishments on the transgressors of his laws. 
Thus our Lord said to his followers, 'Fear not them which kill the body but are 
not able to kill the soul, but rather fear him which is able to destroy both soul 
and body in hell.' And Peter and his associates, when on their trial said, 'we 
ought to obey God rather than man.' And this apostle has himself declared, 'If 
ye suffer for righteousness sake happy are ye : and be not afraid of their terror, 
neither be troubled, but sanctify the Lord God in your hearts, and be ready alway3 
to give an answer to every man that asketh you a reason of the hope that is in 
you, with meekness and fear.' 

Jlpollos. — He that bears these signs must truly fear God. 

Aquila. — He does indeed. And there is one more token of true christian fear. 
It is that constancy under temptations that every true christian exercises. He 
does not fluctuate in duty, but is fixed in his purpose to love God. Hence says 
Solomon, 'In the fear of the Lord is strong confidence, and his children shall have 
a place of refuge. The fear of the Lord is a fountain of life, to depart from the 
snares of death.' 

Jlpollos. — It is apparent that the absence of this fear must expose men to a great 
deal of danger. 

Aquila. — It does indeed, and the things opposed to it are either in the defect or 
excess. 

Jlpollos. — How is this, my friend ? 

Aquila. — When there is the want of such a fear, or rather when a man has not 
the fear of God before his eyes. 'The transgression of the wicked saith within 
my heart,' said David, 'there is no fear of God before his eyes. For he flattereth 
himself in his own eyes, until his iniquity be found to be hateful.' Hence says 
St. Paul of such, 'There is no fear of God before their eyes.' This lack of fear 
leads to the provoking of God, which is another opposite to fear, this inward act 
of piety, and this is done by the commission of the most enormous sins. 'For 
the Lord God is a consuming fire, even a jealous God. When thou shalt beget 
children and children's children, and shall have remained long in the land, and 
shall corrupt yourselves, -and make a graven image the likeness of any thing, and 
shall do evil in the sight of the Lord thy God, to provoke him to anger, I call 
heaven and earth to witness against you this day, that ye shall soon utterly 
perish,' &c. And it is added, 'they provoked him to jealousy with strange Gods, 
with abominations provoked they him to anger.' 'And when the Lord saw it he 
abhorred them,' saying, 'they have moved me to jealousy,' 'they have provoked 
me to anger with their vanities.' There is also, my friend— the murmuring 
against God, by being impatient under afflictions, which arises from a degree of 
boldness in confronting the divine Being. And this will be obvious if a reference 
be made to the various accounts of the murmurings and the impatience of the 
children of Israel, when all are compared together, they evince that where there 
is the want of the fear of God, there is also a disposition to repine at afflictions, 
and murmur against Providence. 

Jlpollos. — This is too true, I well know, my friend. The irreligious are unwil- 
ling to submit to the will of him who does right. 

Aquila. — Carnal security is also opposed to the fear of God ; it is that by which 
a man in the midst of his sins, fancies and promises to himself that all is well 
enough with him, but his end and his punishment too are at hand. 'For when 



THE NEW COVENANT. 529 

they shall say peace and safety then sudden destruction cometh upon them, as 
travail upon a woman with child ; and they shall not escape.' e And take heed 
to yourselves,' saith our Lord, 'lest at any time your hearts be overcharged with 
surfeiting and drunkenness, and the cares of this life, so that day come upon you 
unawares,' is the exhortation of our blessed Lord. And both of these texts prove 
that carnal security is jusi the opposite to christian and filial fear. 

Priscilla. — Is not superstition opposed to the fear, that is according to truth? 

Aquila. — It is, and an opposite, as is said in excess, or a fear which looks upon 
God rather in the light of an enemy than a friend, and it supposes him displeased 
at those things with which he is pleased. This is generally the case of those who 
reverence God, but being unsound in judgment, they are frightened at those very 
truths by which they ought to be encouraged to advance and seek his mercy, by 
giving him their hearts. 1 

Apollos. — Then while fear that is filial is to be commended, that which is 
superstitious and servile is not in accordance with God's word. 

Aquila. — Surely it is not : nor are we to suppose, my friend — that the love of 
God casts out every kind of fear from the soul j it only casts out that which hath 
torment. A filial fear, as we have seen, is consistent with the highest degrees of 
love, and even necessary to the preservation of that grace we now enjoy. This 
is properly the guardian of the love of God. 2 

Priscilla. — Yes — and without this, love would soon degenerate into listlessness, 
or a presumptive boldness. 

Aquila. — Nor does religion indeed exclude that which is so necessary to the 
preservation of life, for that fear which leads a man to flee from danger, lest his 
life should be destroyed is not only natural but correct. 

Priscilla. — And a man may have also that fear which is engendered by sud- 
den alarm. 

Aquila. — He may, nay! he ought, for it is necessary to his well being. We do 
not, therefore, my friend — when we speak of fear that is servile, and that which 
is filial, speak of this kind of fear. O ! no — we mean by a servile fear, that dread 
of want, of death, of judgment, as the ministers of an avenging God, who will 
surely destroy the wicked. And by filial fear, that reverence for God as our 
Father, which will induce us, on all occasions, to respect his authority and do 
that which is consonant with his will. Hence says the prophet, f Who is among 
you that feareth the Lord, and obeyeth the voice of his servant, that walketh in 
darkness and hath no light, let him trust in the Lord, let him stay himself on his 
God.' 

Priscilla. — This is true christian fear. 

Aquila. — Thus we have considered those inward acts of piety towards God, 
and, permit me, my friend — to say, acts, without which, a man cannot be a chris- 
tian, for if he do- not thus love, honour, trust, hope in, and fear God, he knows 
but little of him, and the comforts of godliness. In vain may he draw nigh and 
attempt to honour the Deity with his lips, while his heart is a stranger to the 
import of these duties. 

1 Limborch. 2 Clarke. 



530 THEOLOGICAL COLLOQUIES. 



COLLOaUY XVIII. 

EXTERNAL ACTS OF PIETY TOWARD GOD. — ADORATION AND INVOCATION, INCLUDING PRAYER, 
THANKSGIVING, AND CHRISTIAN MEN'S OATHS FOR THE CONFIRMATION OF TRUTH. 

Jlquila. — Having considered, my friend — what are called the internal acts of 
piety toward God, as involved in the duties we owe him, we must now turn our 
attention to those that are outward, and rather of an external nature, as it respects 
their acts, but internal and salutary, as it regards their effects. 
Apollos. — What are they, my friend ? 

Aquila. — They are chiefly these four, adoration, invocation, confession, and 
obedience. These we will consider as we may have time. 

Apollos. — Well — do take adoration and invocation first, and confession and 
obedience afterward. 

Aquila. — Well — we will do so. 
Priscilla. — What do you mean by adoration '? 

Aquila. — This, as I remarked on the case of Abraham bowing before the sons 
of Heth, properly denotes the low bowing of the body before God, whom we 
would honour: which is usually done, not only by falling on the knee, but also by 
prostrating the whole body on the ground. Two kinds of this adoration are men- 
tioned in the Scriptures. The one a civil, as it has been called, and the other a 
religious adoration. 1 

Jlpollos. — A civil adoration is that respect, which was usually paid to eastern 
kings, by bowing, kneeling, and sometimes by the entire prostration of the body 
on the ground, as in the case you named of Abraham bowing before the sons of 
Heth, and both he and Lot, before the strangers that traversed the plains of 
Mamre. 

Aquila.— Yes — and a religious adoration is that act whereby we honour God, 
the creator of heaven and earth, and the Father of our Lord Jesus Christ, which 
we have likewise proved to be due to Jesus, as he is the Mediator between God 
and us. 
Apollos. — In what does this religious adoration consist ? 

Aquila. — It is partly in the mind and is an humble submission and reverence 
thereof, arising from the consideration of the divine Majesty, his power, glory, 
and excellency: and partly in external actions, such as bending the knee, unco- 
vering the head, lifting up the hands, prostrating the whole body, and all those 
other acts, which are usual in the external exercise of religion. The former of 
these is the foundation of the latter, for therefore do w» pay to God those outward 
acts of reverence, because in our minds, our souls, we revere and reverence his 
holy and ever blessed name. 2 

Apollos. — The latter then perfects and completes the former. ' 
Aquila. — It does so, since inward adoration does not appear to be perfect, unless 
a man testifies it, by some external acts of honour and reverence. 3 

Apollos. — But God it is said has no need of such external signs, my friend — 
For I am sure he knows the affections of our hearts towards him, since he is 
omniscient, and the searcher of the hearts of all men. 

Aquila. — All this is true, but he requires that the whole duty which man owes 
to him should be performed, not that he needs it, but because he would have 
man be obedient to him in all things : and hence it is that we are commanded to 
offer our 'bodies, a living sacrifice, holy and acceptable to God, which is our 
reasonable service.' It is moreover fit, that as the soul, made and redeemed by 

\ Clarke and Limborch. » Ibid. s Clarke. 



THE NEW COVENANT. 531 

God, pays him homage, so also the body, partaker of the same benefits, should 
bear a part in that service. And it is requisite that men should not only give 
glory to God, but even glorify him before others, that they also may be excited to 
do the same, which could not be done with only the veneration of the mind. 1 

Jlpollos. — I perceive this, but is it not made up of several acts? 

Jiquila. — It is, and this we shall see hereafter. We may only notice now, that 
in the true adoration or worship of God, the external gesture of the body is not 
sufficient, but the inward reverence of the mind is likewise requisite, as God 
cannot be worshipped by body alone ; but for the commission of the sin of idolatry, 
it is enough if the outward signs of idolatry be performed, though the mind may 
deride and detest them, because if not with the mind, yet in fact the idol is wor- 
shipped as if it were God. 2 

Jlpollos. — What is meant then by invocation, my friend ? 

Jiquila. — Invocation, is the calling on the name of God, and is very closely 
allied to adoration, and includes it, though adoration does not include, properly, 
invocation, for a man cannot call on the name of a God, unless he be sensible of 
his majesty, but though he does know the one, yet it does not always follow that 
he implores the other. So that adoration appears to be a less degree of worship 
than invocation. 3 As invocation means the calling upon God, there are of it three 
kinds, prayer, thanksgiving, and those appeals that are made to Deity, for the 
confirmation of the truth, commonly called christian men's oaths. 

Jlpollos.- — Do if you please define prayer, that I may behold its obligations, and 
benefits in all their parts. I know their value, experimentally, in some good 
degree I trust. 

Jiquila. — I will attempt it, and waiving the several distinctions of prayer, let us 
only consider it as a religious duty, which we owe to God. As such, it may be 
defined thus, the pouring out of the soul before God, with the hand of faith 
placed on the head of the sacrificial offering ; imploring mercy and presenting 
itself, a free will offering unto God, giving up body, soul, and spirit, to be 
guided and governed as may seem good to his heavenly wisdom, desiring only 
perfectly to love and serve him with all its power, at all times, while we have a 
being. 4 

Jlpollos. — It would appear then that it is that humble presentation of the 
requests, which the soul makes in faith to God, that he would bestow on us, and 
our fellow men his blessings, through Jesus Christ our Lord. 

Aquila. — Yes — and from this definition it would appear that prayer is a most 
solemn act of worship to God, one by which the highest and greatest honour is 
done to him. 5 For, my friend — he whom we invoke is supposed to be omniscient, 
hearing the prayers of all wheresoever offered, understanding the inarticulate 
accents of our sighs, and our groans, and who is acquainted with the necessities 
of all men. So we read in the Acts of the Apostles, 'they prayed and said, thou 
Lord, which knoweth the hearts of all men, shew whether of these two thou hast 
chosen, that he may take part of this ministry,' &c. And it acknowledges his 
omnipotence, that God is only able to give whatever is asked, and render us an 
effectual answer. And again, we hear, 'they lift up their voice to God with one 
accord and said, 'Lord thou art God, which hast made heaven and earth, and the 
sea, and all that in them is.' It confesses that he is infinitely good, and will, when 
petitioned aright, grant the favours and blessings asked for. Hear the description 
of prayer by St. James, 'If any of you lack wisdom let him ask of God that 
giveth to all men liberally, and upbraideth not, and it shall be given him. But 
let him ask in faith nothing wavering, for he that wavereth, is like a wave of the 

i Limborch. 3 Ibid. 5 Clarke and Limborch. 

2 Clarke and Limborch. 4 Clarke. 



532 THEOLOGICAL COLLOQUIES. 

sea driven with the wind and tossed. For let not that man think that he shall 
receive any thing of the Lord. A double minded man is unstable in all his 
ways.' Now when he attempts to pray as thus directed, he must remember that 
'every good and perfect gift is from above, and cometh down from the Father of 
lights, with whom is no variableness neither shadow of turning.' 

Apollos. — From all this it is evident that God, and our Lord Jesus Christ, the 
Saviour of men, as the Mediator between him and us, is the only proper object, 
as of our piety in general, so of prayer in particular. 

Aquila. — This is indeed so, and the dignity of this act of devotion, is specially 
apparent, as it is simply the holding of a conversation or a discourse with God, 
whereby a man, as it were pierces through all visible things, and enters into 
heaven itself, to talk by faith with him who wields the sceptre of the universe. 

Apollos. — O ! What a dignity there is in true scriptural prayer. 

Aquila. — There is indeed, and this is the reason why a good man has said, 
'Would you be always with God, be frequent in prayer and reading the 
Scripture ; for in praying we speak to God, and in reading the Scripture he 
speaks to us.' 1 

Priscilla. — And what a comfort it is to be permitted to unbosom ourselves 
to him. Yea, what a true dignity, to be admitted to his presence, to breathe 
our sorrows into his bosom, and before him to pour out our complaints. 

Aquila. — While we have spoken of prayer as the use of words in ordering our 
cause before God, we have said that it was an expression of the desires of the 
heart. And we would hereby show, that the outward pronouncing of words, is 
not necessarily required, but that by inward wishes, groans and sighs, we may 
make our requests known to him who is omniscient. 

Apollos. — O yes! — he reads the heart. But do tell me the several kinds of 
prayer. 

Aquila. — Prayer was spoken of as making requests not only to God, for our- 
selves, but for others. Now in this, it is intimated that there are several kinds of 
prayer. One of which is a deprecation of the evil, with which we are oppressed. 
Another is supplication for the good we need. And a third is intercession for 
another, that he may obtain the good, which he stands in need of, and be deliver- 
ed from the evil to which he stands exposed. 

Apollos. — Well — I think I will not forget this. Dear me ! if you take out the 
address to the Deity, in the Lord's prayer, as it is called, you will have just these 
three things, deprecation, supplication and intercession. 

Aquila. — In a conversation, however, on prayer, my friend — we ought to con- 
sider it in all its important parts, and in order to this, we may notice its necessity, 
then the matter of prayer, and the disposition of him who prays, and the circum- 
stances thereof, and lastly, the effect or event of it. At the same time, you must 
keep in mind our general division, into deprecation, supplication and intercession. 

Apollos. — The necessity is most apparent, and indeed ought to be so to all. 

Aquila. — It ought to be, but it is not, my friend — for there are thousands who 
never pray at all. Our indigent condition is a sufficient evidence of the necessity 
of prayer, and we can have no stronger motive to excite us thereto, than a 
thorough sense of our wants. Our lives are exposed to various dangers, and we 
stand in need of all things with respect to both our animal and spiritual state. 

Apollos. — Yes — with respect to the former, we are evidently in need of all 
things for the support of life. We owe our food and raiment to the divine Pro- 
vidence. 

Aquila — This is true indeed — and besides this, we are subject to many adver- 
sities, miseries, diseases, and poverty, and sometimes to the oppression of other 
men Which greatly afflict. 

1 Limborch. 



THE NEW COVENANT. 533 

Priscilla. — How beautifully does Job describe this as his condition,, he says, 'is 
there not an appointed time to man upon earth ? Are not his days also like the days 
of an hireling? As a servant earnestly desireth the shadow, and as an hireling 
looketh for the reward of his work, so am I made to possess months of vanity, 
and wearisome nights are appointed to me.' 

Apollos. — I remember the plaintiveness of that beautiful chapter, by the patient 
man of God. 

Aqu'da. — But with respect to our spiritual state, we stand in need of all things 
necessary to salvation. Such as an illumination of the understanding, in the 
knowledge of the divine law, exciting and directing the will to walk in the ways 
of the Lord : we need the remission of our sins, the gift of the Holy Ghost and 
eternal life. We are- exposed to many and continued dangers, from the world, the 
flesh and the devil, and also to the persecutions of unbelieving and ungodly men. 

Apollos. — A sense of these our numerous wants should excite us, I see, to make 
our supplications to God, who alone is able to supply them. 

Aquila. — But besides this, we have the express command of our Saviour, for 
so spreading our wants, both temporal and spiritual, before God. And the very 
fact that he has commanded prayer, is evidence of its necessity. He who knew 
our frailty, not only taught us a prayer, but said 'ask and it shall be given you, 
seek and you shall find, knock and it shall be opened unto you.' And again, not 
only 'watch and pray,' but 'watch and pray always.' All which he backs with 
the promise of our prayers being heard, 'now ask and receive that your joy may 
be full,' *if ye being evil, know how to give good gifts to your children, how 
much more shall your father which is in heaven, give good things to them that 
ask him.' 

Priscilla. — And might you not add to this the examples of the faithful who by 
their prayers have obtained very great blessings at the hands of God. 

Aquila. — Indeed we may, and all these things evince the necessity of prayer, 
since it is a duty more beneficial to us, than redounding to God's glory, however, 
that glory may be magnified in blessing us. 

Apollos. — But some have said what occasion is there for praying to God? 
Does he not know my wants ? And is he not so bountiful as to bestow without 
my asking? 

Aquila. — This is true but God is pleased that we should be sensible of our own 
wants, for he who wants nothing or is able to bestow all things on himself, needs 
not pray to another for them. He therefore that petitions another, acknowledges 
his own necessities ; and consequently by praying to God, we own him to be the 
author of all good, not ascribing it to ourselves, or to blind chance, but to God 
that he may be glorified thereby, while we are eternally saved. 1 

Apollos. — As our Lord said, 'whatsoever ye shall ask him in my name, that 
will f do, that the- Father may be glorified in the Son.' 

Aquila. — Having pointed out the necessity, let us notice the subject matter of 
prayer. And this comprehends several things. There is the object to whom, and 
the persons for whom, and the things for which we pray, and as we have just 
noticed the object, let us for a moment look at the other two, the persons for 
whom, and the blessings for which we are taught to pray. 

Apollos. — And for whom are we to pray ? 

Aquila. — As it respects these they are the person, who prays and others. That 
every one who believes in God ought to pray for himself, will be admitted by 
all, since he best knows his own wants, and consequently ought to be most soli- 
citous for his own welfare and eternal salvation. 

Apollos. — But is it lawful for a christian in spreading his own case before God, 

i Limborch. 

68 



534 THEOLOGICAL COLLOQUIES. 

to use any sort or kind of imprecation, for instance, against himself? On this 
much has been said by some. 

Aquila. — There are several kinds of imprecations, some are thought lawful, 
some unlawful. An imprecation is properly the wishing or asking a curse on 
one's-self. Now it is contended by some that it is lawful, when made in lawful 
oaths for the confirmation of the truth. And that this may be done conscien- 
tiously out of an ardent love of our neighbours, and that in it we virtually wish a 
a calamity on ourselves, that they may be freed from the like or more grievous 
misery : So David said to the Lord, 'let thine hand I pray thee, O Lord my God, 
be on me, and on my father's house, but not on thy people that they should be 
plagued.' So Moses said, 'and now if thou wilt forgive their sin: and if not blot 
me I pray thee, out of thy book which thou hast written.' 

Apollos. — Whatever might be the object of an imprecation, for this is certainly 
one. 

Aquila. — St. Paul has also been represented as making an imprecation against 
himself, 'for I could wish that myself were accursed from Christ for my brethren, 
my kinsmen according to the flesh.' When properly looked at, it is thought that 
these imprecations are not only lawful, but highly commendable. One thing, at 
least is certain, that viewed in the light of lawful oaths, or dene for the clearing of 
innocence which cannot be effected in any other way, it does not appear to be 
sin. But when an imprecation proceeds from regret or impatience, at our mis- 
fortunes, as was the case of Moses, Job and Jonah, then is it certainly only so far 
excusable, to say the most that can be said in its favour, as it may be the product 
of sudden and unexpected temptation or passion. But if it assumes the charac- 
ter of murmuring against God, it is then highly criminal, and as was the case 
with Jonah, if not Job, is sharply reproved by Almighty God. 1 

Apollos. — I can hardly think that God would approve of any imprecation of 
that kind, only as you have said for the confirmation of the truth, and then in a 
lawful manner, but what of prayer for others. 

Aquila. — You will bear in mind, that it is the duty of every pious man to pray 
for others. This is abundantly proved in the word of God. St. James says, 'con- 
fess your faults one to another, and pray one for another, that ye may be healed, 
the effectual fervent prayer of a righteous man availeth much.' St. Paul says, 
'praying always, with all prayer and supplication, in the spirit and watching 
thereunto with all perseverance and supplication for all saints, and for me that 
utterance may be given unto me, that I may open my mouth boldly to make 
known the mystery of the gospel.' But to Timothy, he says, 'I exhort therefore, 
that first of all supplications, prayers, intercessions and giving of thanks be made 
for all men, for kings and all that are in authority, that we may lead a quiet and 
peaceable life, in all godliness and honesty, for this is good and acceptable in the 
sight of God our Saviour.' Indeed, my friend— men are sometimes commanded 
to desire others to intercede for them, as Abimelech was enjoined to beg the inter- 
cession of Abraham, and Job's friends to desire him to intercede for them. 

Apollos. — Yes— and you know that the apostles, those holy men have often 
recommended themselves to the prayers of the faithful, and have also reciprocally 
interceded with God, for his people in their prayers. 

Aquila. — And by this they would show that there is a reciprocal duty resting on 
a pastor and his flock. It is a pastor's duty to recommend in ardent pray ers° the 
people of his charge to God, and it is their duty in all the ardour of effectual 
prayer to present him and his before the Deity. 

Apollos.— And as it is a duty of love to pray for others, it is likewise to be 
extended to all whom we are obliged as christians to love I presume? 

Aquila.— Purely, not only to our friends and the good, but also to the wicked 

1 Limborch. 



THE NEW COVENANT. 535 

and those that are our enemies, according to the express command of God our 
Saviour. ' Bless them that curse you, pray for them that despitefully use and 
persecute you.' 

Apollos — Tnis is a 'strait gate.' 

Aquila. — Yes ! my friend — and f a narrow way,' as we shall see, when we 
come to consider charity toward our neighbour. 

Apollos. — But are not some men so wicked, notoriously so, that it is not lawful 
to pray to God for them. Some have thought so from the words of St. John, 'If 
any man see his brother sin a sin unto death, he shall ask and he shall give him 
life, for them that sin a sin not unto death. There is a sin unto death, I do not 
say that he shall pray for it.' 

Aquila. — But, my friend — there is no express prohibition in this place, the 
most that can be concluded from what is here said, is that some men's sins are 
productive of death, and that God will not spare their lives any longer : and 
indeed the meaning of the text may be simply this, that we are not obliged to pray 
for one who sins unto death. But you will remember that all things to which 
we are not obliged are not upon that account unlawful. Nor even can that infe- 
rence be justly made, but only this, that if we pray for one who sins unto death, 
i. e. as some think, one who perseveres in a state of impenitence to his death, it 
shall not obtain the lengthening of his life. This is plain from what the apostle 
says on the other hand, of our praying for one who does not sin unto death, viz : 
that God will grant us the life of him for whom we pray. 1 

Apollos. — Well, my friend — only to get the arguments against such an impro- 
per practice, I ask Ought we to pray for the dead? 

Aquila. — We know that the church of Rome maintains, at least it teaches, that 
prayers may be of very great use to the dead, for their deliverance out of purga- 
tory, and the cruel torment thereof. 

Apollos. — And what do you think of all this ? 

Aquila. — Of purgatory we may speak, in addition to what has been said, at 
another time. At present it may be sufficient for us to see that such prayers are 
neither pious nor necessary. And supposing that they were lawful they are not 
of any use. There are many reasons to show that they are not necessary. 

Apollos. — Point them out if you please. 

Aquila. — I will, some few at least. There is no command for any such prayers 
in either the Old or New Testaments Indeed in the Old Testament, where we 
read of so many sacrifices offered for such a variety of sins, no mention is made of 
any one offered for the dead. And again, we have no instance of any such 
prayers. Now had they been necessary or useful, there were frequent occasions 
given for them, especially at the death and funeral solemnities of great men. On 
the contrary David, who with weeping and fasting interceded with God for his 
sick child, as soon as he was dead ceased praying for him, giving his reason for it 
in these memorable and most excellent words : words which have comforted the 
hearts of many a fond father and mother, 'While the child was yet alive I fasted 
and wept, for I said who can tell whether God will be gracious to me, that the 
child may live ? But now he is dead, wherefore should I fast ? Can I bring him 
back again? I shall go to him, but he shall not return to me.' Nor is there, my 
friend — any benefit arising from such prayers, but they are wholly superfluous 
and vain, for nothing can be obtained by them for the dead, neither for the good 
nor the wicked, both being in a state wherein our prayers can be of no service to 
them. 2 

Apollos. — I feel the force of your arguments, my friend — and confess that they 
appear to me unanswerable. But it has been objected to a part of them that 

1 Limborch. z Ibid. 



536 THEOLOGICAL COLLOQUIES. 

Judas Maccabeus, and the Jews in his army, prayed and offered sacrifices for 
them that perished in battle. 

Aquila. — But surely, my friend— this objection cannot with any seriousness be 
proposed, for you know we have long since proved that very piece to be apocry- 
phal, and you will not, I know, allow a circumstance related in the Apocrypha, 
and proved to be fallacious, a sufficient argument to prove an article of faith. 
And besides, we ought to distinguish between the act of Judas Maccabeus, and 
the judgment which his historian passes upon it. 
Apollos. — Surely this would be right. 

Jiquila. — What Judas did seems very commendable, and had nothing of blame 
in it. For when things consecrated to idols were found under the garments of 
every one that was slain, a thing forbidden the Jews by law, it is said 'That every 
man saw that this was the cause wherefore they were slain.' Judas therefore, 
and they that were with him, remembering how God had punished the whole 
people of Israel for the like offence committed by Achan, betook themselves to 
prayer, and besought the Lord that the sin committed might be wholly put out of 
remembrance. 1 

Apollos. — This changes the nature of the case indeed. 

Aquila. — Besides, Judas exhorted the people to keep themselves from sin 5 and 
they all sent two thousand drachms of silver to Jerusalem for a sin offering, not 
that the dead should be absolved from their sins, but that the punishment of the 
sin of those who fell in the battle might not effect them who survived. 
Apollos. — This is reasonable, surely. 

Aquila. — And this matter of fact, the historian does not seem to have rightly 
apprehended. It contained nothing in it contrary to the law, yet he supposes that 
Judas did a thing unknown among the Jews, that is to offer sacrifices for the dead, 
that they might be absolved from sin. And the mistake is palpable to every one 
that considers the whole context. 2 

Apollos. — Yes — and this is not the only blunder of that historian, there are 
several others, and of other particulars. O ! there is more inconsistency and 
unreasonableness in the system of Romanists than any other professing the sacred 
name of christian. Do tell me, my brother — what are the particular things for 
which a christian man may pray ? 

Aquila. — We are permitted to ask God in our prayers for all things that are 
conformable to his will, all such blessings as he has promised and has decreed to 
give. These we may assuredly expect to receive, and may with confidence pray 
for to our heavenly father. 
Apollos. — But what blessings are those which are according to his will? 
Aquila. — The blessings of a christian are of two sorts, spiritual and temporal. 
The former God has promised to believers, who faithfully discharge their duties 
toward him, and thereby continue in a state of acceptance,, and that indeed without 
farther condition than that of asking for them. 'If ye then being evil know how 
to give good gifts unto your children, how much more shall your Father which 
is in heaven give good things to them that ask him.' 'And whatsoever ye shall 
ask in my name, that will Ido, that the Father may be glorified in the Son.' 
Only let him 'ask in faith, nothing wavering.' 

Apollos. — I see this, God is ready to grant all spiritual favours that we ask for, 
life and godliness. But what act of temporal blessings 1 

Jiquila. — These he has likewise promised, especially such things as are necessary 
for the support of life, but only in general terms, and not as our chief good, but 
as an addition to it. Thus our Lord says, 'Seek ye first the kingdom of God, and 
his righteousness, and all these things shall be added unto you.' And St. Paul 

1 Limborch. 2 Ibid. 



THE NEW COVENANT. 537 

says, 'for bodily exercise profiteth little, but godliness is profitable unto all things, 
having the promise of the life that now is, and of that which is to come.' 'Let 
your conversation be without covetousness, and be content with such things as 
ye have, for he hath said I will never leave thee nor forsake thee. So we may 
boldly say, 'the Lord is my helper, and I will not fear what man shall do unto 
me.' From all these things it is plain that spiritual blessings may, in the first 
place, be absolutely asked of God, as being certainly promised to us; and that 
we may likewise petition for temporal good things, but then with this reserve, 
provided they be not repugnant to the salvation of the soul, and the will of God, 
our holy and heavenly Father. 

Apollos. — For this is always included in the promises of God to us, for those 
things. If they be for our good and God's glory. 

Aquila. — And this the christian should rather do, my friend — because a secure 
and affluent possession of the riches of this life too often pinions us down to the 
things of the world, renders us less fervent in spiritual things, and consequently 
diminishes our love for God, enervates the mind, and makes us less capable of 
bearing up under our afflictions for the sake of the Lord Jesus Christ; at least it 
is inconsistent with the virtue of patience, the ornament and victory of our chris- 
tian warfare, which is never more conspicuous than in times of adversity, and 
when we are called to bear the cross for the name of Jesus. 

Apollos. — I suppose whatever we ought to ask of God is set forth in our Lord's 
prayer. 

Aquila. — All for which it is lawful to pray is summarily contained therein. 
The petitions in that prayer chiefly relate to spiritual things, and only one to the 
things of this life, intimating that spiritual good should be our chief concern, and 
temporal blessings not so often nor so ardently prayed for as others. 
Apollos. — It is not then all one petition 1 

Aquila. — It is not ; but is rather one prayer made up of several petitions, say 
six. The three first of which relate to the glory of God, and the three last respect 
our own welfare. Thus, in those which respect the glory of the Almighty, the 
first relates to the words, the behaviour, and the outward acts whereby God is to be 
honoured : 'Hallowed be thy name.' The second does properly concern not only 
our own hearts, but the means whereby God may be honoured and esteemed by 
all: 'Thy kingdom come.' The third relates to those deeds proceeding from the 
heart by which we obey and honour God, 'Thy will be done on earth as in 
heaven.' 

Apollos. — These are not empty wishes indeed, but petitions properly so called, 
by which we pray to God to accomplish these things in us. What are the three 
last petitions in this prayer ? 

Aquila — I have said these respect our own welfare, which we beg likewise of 
God, since it is he alone that can grant them to us: and they proceed in this 
order. First, we pray for a blessing relating even to this life, 'Give us this day 
our daily bread.' Secondly, for the averting a spiritual evil, under which is 
included the obtaining of its contrary, a spiritual good, viz: justification and the 
gift of eternal life, 'forgive us our trespasses, as we forgive them that trespass 
against us.' And lastly, preservation and protection from a spiritual evil, 'lead 
us not into temptation but deliver us from all evil.' 

Apollos. — O ! this is an inimitable prayer. Ought this form, my, friend — to 
be always used, or ought we simply to pray for nothing else than what is either 
expressed or comprehended under the several petitions of the Lord's prayer? 

Aquila. — It is not always necessary to use this v form, nor is it unlawful to 
ask for other things than those contained therein for we have the example of 
Christ and his apostles, who used other forms, and prayed for other things, thus 



538 THEOLOGICAL COLLOQUIES. 

the apostles prayed for the Lord to point out which of two disciples he had 
selected to supply the place of Judas, who betrayed the Saviour. So they 
prayed that the Lord would grant unto his servants 'boldness' to speak his 'word.' 
We have had occasion to mention the prayer of our Lord in the 17th ch. John, 
and might name his example elsewhere. 

Priscilla. — O! do you not remember the prayer of the Saviour in the garden of 
Gethsemane, when 'he fell upon his face and prayed, saying, O ! my Father if it 
be possible, let this cup pass from me, nevertheless not as I will but as thou wilt.' 

JJpollos. — But is it lawful to use any form of prayer at all? 

Jlquila. — Extemporaneous prayers are certainly commendable, and when a 
man has the gift of speech, and can order his words in such a manner as to 
excite a devotional feeling in those who hear, they are certainly preferable. But 
surely, my friend, all forms are not to be rejected, for our Lord, himself has pre- 
scribed a form, as we have seen. Forms of prayer may not reach all circum- 
stances, nor take in all our wants, especially such as are spiritual, of which none 
but our own hearts can be sensible. But I do not think that all forms of prayer, 
ought to be rejected and condemned. 

JJpollos. — But your reasons? 

Jlquila. — I have offered them : some at least. It is evident to all who read the 
Scriptures, that they are lawful, as appears from that form prescribed by our 
Lord, and from the form of blessing enjoined by the priest of the Old Testament. 
Thus, 'the Lord bless thee, and keep thee, the Lord make his face to shine upon 
thee, and be gracious unto thee. The Lord lift up his countenance upon thee, 
and give thee peace.' To this may be added the practice of holy men, who, in 
praying to, and praising God, made use of forms. 1 

Priscilla. — Indeed it is very convenient to use some common forms, in private, 
words seem to have an effect upon, and stimulate to devotion, at least, they may 
be used, as devout exercises of the heart. 

Jlquila. — All men it will be recollected, are not equally capable of making 
extemporary prayers, and some are so ignorant as not to know how to express 
their desires in suitable words, or order them even in private before God. 
Whether a form be used in private or not, I am confident that the devotion of the 
heart will be augmented by praying in words just loud enough to be heard by 
ourselves, say in a whisper. 

Jlpollos. — Then if a man is not capable of ordering his words aright, he 
ought never to become the mouth of a congregation, by attempting to pray in 
public. 

Jlquila. — But he must pray somewhere, so as to be heard, if he ever does pray 
before others at all. And the best place it would seem is in private, and social 
prayer meetings, where youths may become by experience, accustomed to pray, 
and inspired with that confidence that is necessary to become the mouth of a con- 
gregation, before the Lord. In these meetings pious young men and young 
women, led by their elder brethren and sisters, in their own private meetings, 
separate from each other, may and ought to be trained to wait on the Lord in a 
more public capacity, especially in their own families. 

Priscilla. — Yes — every mother ought to be the mouth of her family, before 
the Lord, when her husband is absent, sick, or in the cold grave, and learn 
that family to call on God. 

Aquila. — You will, my friend — I know, permit a word on a form of prayer by 
one who never used any particular one, except most generally on the Sab- 
bath morning, which surely every minister ought to do, the Lord's prayer. It 
will be remembered that some form is necessary in a public congregation. All 
men you know who are even capable of praying extemporaneously in private, 

1 Wesley, Clarke and Lamborch. 



THE NEW COVENANT. 



539 



cannot do it in public, at least are not able to recommend the necessities, or raise 
the affections of a whole congregation. You may also remember that those who 
are so much against forms of prayer in public, do not reflect that the extemporary 
prayer of the minister from his pulpit, is a form for the rest of the congregation, 
for if they join with him, as it is presumed every pious hearer will, they cannot 
pray to God for any other blessing, nor in any other words than he that prays 
extemporaneously does at that time. 

Jlpollos. — But God eyes the affections of the heart, does he not? 

Jiquila. — Most certainly he does ; and more' so than the expressions of the lips : 
but provided the mind be sincere and devout, he does not look at the exactness of 
the terms, wherein we pray to him. Still I say it is not only convenient to use 
in private devotions a form, as devout exercises of the heart, praying too, extempo- 
raneously if we can, but also on[account of children, and the ignorant, to make 
use of some short form in suitable words, such as may tend to God : s glory, the 
setting forth our wants, and the raising an effort of the affections to God. For if 
there be any hesitation in our words, our prayer is interrupted, and our thoughts 
are distracted at once and led away from the Deity. Such prayers children and 
servants can easily commit. 

Jlpollos. — But you would not have a form always used, or on every occasion ? 

Jiquila. — By no means, my friend — so far from this, I would have a part of all 
public service, to consist of two or three extemporaneous prayers. What is here 
said is merely a matter of opinion. I have thought that our public service would 
be more profitable, if all the congregation were furnished with Bibles, hymn and 
prayer books ; and if the services of the Sabbath were to commence with reading 
a portion from the Old and the New Testaments, all looking on and silently reading 
the same chapter : then sing a short hymn, all the congregation joining, then 
kneel to prayer, for Christ and his apostles kneeled, and all unite in the Lord's 
prayer first, not last, then a short prayer from the book, a verse or two in some 
hymn, a short sermon, a short hymn, and two or three short extemporaneous 
prayers, sometimes from brethren, sometimes from sisters, the officiating minister, 
always praying extemporaneously once. Let some alterations in the order be 
allowed, on sacramental and ordination occasions. 

Jipollos. — O ! I have seen the services concluded with two or three extempo- 
raneous prayers have a powerful effect, in sealing on the heart the sermon which 
preceded them. 

Jiquila. — While many a weeping penitent has been at the altar imploring- 
mercy at the hand of God. I have only now to say that one thing is certain, 
those who cannot pray extemporaneously, that have families, especially mothers, 
ought by all means to use some form of prayer, for the edification and benefit of 
children. 

Jlpollos. — What are the qualifications necessary for a man to pray acceptably 
before God. Tell me first, my friend— what ought to be the disposition of his 
heart? 

Aquila. — There are, as it regards the disposition of his heart, several things 
necessary. The first respects his purpose. He must be pure in his intention, 
and have an eye only to the glory of God, the good of his neighbour, and the 
salvation of his soul, so that the end in view must be good, and only good as 
it respects the resolution of the heart. Besides, there must be that piety, that 
holy devotion of the heart to God, that leads him who prays to square his actions 
according to the divine commands, else he will pray in vain, and God will not 
hear his cry. I am now speaking of the prayers of the regenerate. 

Jlpollos. — Yes — our Lord says 'he that doth truth cometh to the light.' 

Aquila. — The Jews knew the plan well when they said, 'Now we know that 
God heareth not sinners: but if any man be a worshipper of God, and doth his 



540 THEOLOGICAL COLLOQUIES. 

will j him he heareth.' And St. James offers the sins of men as so many reasons 
for the rejection of the prayers of some in that admirable chapter, the 5ih of his 
epistle. St. Paul says that he would have all men pray, lifting up 'holy hands,' 
and St. Peter, the 'eyes of the Lord are over the righteous and his ears open to 
their prayers, but the face of the Lord is against them that do evil.' Isaiah says, 
God hid his eyes from the Jews, because their hands were unclean, and adds 
'Your iniquities have separated between you and your God, and your sins have 
hid his face from you, that he will not hear.' 

Jlpollos. — Or as Jeremiah says, 'thou hast covered thyself with a cloud, that 
our prayer should not pass through.' 

Priscilla. — Ah ! how true is it, 'if I regard iniquity in my heart, the Lord will 
not hear my prayer.' 

Jlquila. — Yes — sin that deadly foe of the living God, will ever separate between 
him and us. Another disposition of soul required, is charity to our neighbour. 
This is a humiliating, but an honourable feeling of soul. It is that which leads 
us if we have wronged a man, to be willing and ready to ask pardon, and if he has 
injured us, to be willing, most cheerfully, and from the bottom of our hearts, to 
forgive him. 

Jlpollos. — O ! this is noble indeed. This looks like religion. 
Jlquila. — Yes — this is the religion of Jesus. And this, my brother, is a quali- 
fication abundantly proved to be necessary in the Scriptures. Our Lord says, 
'therefore, if thou bring thy gift to the altar, and there rememberest that thy 
brother has aught against thee, leave there thy gift before the altar, and go thy 
way, first be reconciled to thy brother, and then come and offer thy gift.' St. 
Paul says, 'let all bitterness, and wrath, and anger, and clamour, and evil speak- 
ing be put away from you, with all malice, and be ye kind to one another, tender 
hearted, forgiving one another, even as God for Christ's sake hath forgiven you.' 
'Put on therefore, as the elect of God, holy and beloved bowels of mercies, kind- 
ness, humbleness of mind, meekness, long suffering, forbearing one another, and 
forgiving one another ; if any man have a quarrel against any : even as Christ 
forgave you, so also do ye, and above all things put on charity,' i. e. love, which 
is the bond of perfectness.' 

Jlpollos. — O yes! if I had no other evidence of the divinity of the christian 
religion, the cheerful and sincere forgiveness of injuries, would be to me a suffi- 
cient evidence. To hear a sinner plead for mercy, 'forgive me my trespasses, as 
I have forgiven those who trespass against me.' None but a holy and good God, 
could be the author of such a religion. 

Priscilla. — And O ! how beautifully does our Lord set forth this, in the parable 
of the cruel and merciless servant. 'Shouldest thou not also,' have had compas- 
sion on thy fellow servant, even as I had pity on thee, and his Lord was wroth 
and delivered him to the tormentors, till he should pay all that was due unto him. 
So likewise shall my heavenly Father do also unto you,' says Jesus, 'if ye from 
your hearts forgive not every one his brother's trespasses.' 

Jlquila. — This is the holy disposition of soul, that God requires when we 
approach him. One thing more, we must ask in faith. Not, my friend — with 
barely a general faith in our Lord Jesus Christ, which is, if I may so speak, the 
parent under divine grace, of piety, but that particular faith which is an assu- 
rance or evidence of being heard, and receiving a gracious answer. Hence says 
St. James 'but let him ask in faith nothing wavering. For he that wavereth is 
like a wave of the sea driven with the wind and tossed. For let not that man 
think that he shall receive any thing of the Lord.' 

Jlpollos. — O ! could we always approach the Lord thus, how should we feel 
his holy and glorious power revealed in our hearts ? Well— but with respect to 



THE NEW COVENANT. 541 

praying to God with a heart fixed to do his will, what must a man do who lives 
in sin, my friend — does he not 'regard iniquity in his heart V 

Aquila. — Either he is disposed seriously to repent of his sins, or he is not. If 
he shall make an effort to obey the call of God, and seek to yield to the influence 
of grace, and attempt to pray, but still remain fond of his sins, he cannot expect 
to be heard of God; nay to approach him with such a temper of mind, especially 
if the man be fully convinced of the enormity of his crime, is desperate madness, 
it is an affront offered to the divine Majesty, for virtually he is asking of God 
the very assistance to which he declares himself a professed enemy. 1 

Apollos. — But if he seriously repent of his sins ? 

Aquila. — He not only may, but ought to pray, and if he be a true penitent, he 
will pray, and that in sincerity to God, to have mercy on him. He is doing the 
will of God in praying, and so is every sincere soul, that is inquiring in prayer, 
the way of return to the living God ; who would have 'all men every where to 
pray, lifting up holy hands without wrath and doubting.' 

Jlpollos. — But with relation to faith, is it requisite that in every prayer we put 
up we believe that God will bestow on us what we ask for? 

Aquila. — Surely it is, if we ask according to the will of God, and this is espe- 
cially necessary in things which concern our own salvation. As it regards the 
things of this life, such a faith is required as is conformable to the promises of 
our heavenly Father. 2 

Apollos. — That is we are to ask them, with the full belief that God is both able 
and willing to grant them to us, provided they be for our good, and that if he does 
not grant them, he either withholds them, because he sees they would be prejudi- 
cial to our eternal welfare ; or else because he will make us amends with a greater 
and more substantial good. 

Jlquila. — This is, my brother — the true state of the case. You have the true 
disposition of soul, required of him who attempts to pray. I will now give you 
the necessary qualifications of prayer. 

Apollos. — Do if you please, my friend. 

Aquila. — These either relate to the manner of praying, or to the disposition and 
temper, as we have suggested, of him who prays. There must be humility and 
modesty, since by prayer we speak to God, the consideration of whose character 
and our sins which have placed us at such a distance from him, ought to humble 
our souls in his sight. Hence it is our duty in all our prayers to confess our sins 
to him, not always by a distinct enumeration of them, that being only required, 
when conscience groans under the burden and guilt of one or more particular 
sins, the pardon of which we especially seek; but by a general acknowledgment 
which may always bring to our minds, our own unworthiness. 3 

Apollos. — O ! this ought never to be forgotten in any prayer. 

Aquila. — Indeed it ought not. And there ought too to be ardency and affec- 
tion, which requires that what we utter should come from the heart; for what 
signifies that prayer, where the mouth speaks, whilst the thoughts are taken up 
with other objects? This qualification ought to be urged the more, because 
experience teaches, how often men offend in this point, even whilst they lament 
and strive to correct their wanderings in prayer. 4 

Priscilla. — But this may be corrected by us.- 

Aquila. — Indeed it may, if we but duly attend to and correct the several causes 
of its origin. 

Apollos.— What are these ? 

Aquila. — An anxious desire to procure the things of this world and with them 
its ease and comforts. These crowd upon our minds and distract our devotions. 

1 Limborch. 2 Clarke and Litnborch. 3 Limborch. 4 Wesley and Clarke. 

69 



542 THEOLOGICAL COLLOQUIES. 

Then again there is a disregard of our wants, which if duly considered, might 
excite us to be more ardent in our prayers to God. And again, there is the want 
of due consideration, as it respects the greatness of the blessings, especially if 
spiritual that we ask for, and lastly the want of proper attention to the value and 
importance of prayer itself. 1 

Apollos.— I am sure, my friend— I am deeply convinced of all these truths. 

Jlquila. — There is another very necessary qualification for prayer. It is assi- 
duity and constancy according to the apostle's injunction, 'pray without ceasing,' 
and you remember, my friend — the importunate widow, now like her we ought 
to ask God for the same blessing until we obtain it; or else we ought to pray very 
frequently, yea, always, until our minds shall be so freed from earth and earthly 
good, as to remain with ease and constancy in the spirit of prayer and holy com- 
munion with God. And there is one other thing which I would name that is not 
the least important qualification of a spiritual prayer. 

Apollos.- — What is that, my friend? 

Aquila. — It is brevity. The Lord Jesus says, 'we are not to use vain,' i. e. 
unnecessary 'repetitions as the heathens do.' By this I understand the saying of 
the same thing over again and again, as though God were to be moved by our 
much speaking to hear us. This is the known usage of the church of Rome 
at this very day. 

Apollos. — Truly this is the case, for these men tell over their prayers according 
to the rule laid down in the rosary, and hope to obtain grace by the bare recital 
of the same prayer, over and over again perhaps a hundred times. 

Priscilla. — Yes — and often Apollos — when they neither attend to, nor under- 
stand what they say. 

Jlquila. — Many too of those prayers and the public services of the church, 
being in an unknown tongue to thousands : But let us notice, my friend — a little 
the place and the time of prayer. 

Apollos. — Do if you please, I had nearly forgot this, and especially as it regards 
the Sabbath day. 

Jlquila. — The circumstantials of prayer are chiefly two, place and time. And 
in order to understand this distinctly, our prayers are distinguished into private and 
public. As to private prayers, whether alone or in the family, they are not con- 
fined to any place, but may be performed any where as occasion may serve. 

Apollos. — Was not the temple the place for the public prayers of the whole 
church under the Old Testament? 

Aquila. — According to an express command of God it was, 'take heed to thy- 
self that thou offer not thy burnt offerings in every place that thou seest : but in 
the place which the Lord shall choose in one of thy tribes, there shalt thou offer 
thy burnt offerings, and there shalt thou do all that I command thee,' which pro- 
perly is to be understood of the prayers that were offered with the sacrifices. 
When the children of Israel were fixed in the promised land, and Solomon had 
built a temple to the Lord, there was the place of religious and public worship 
fixed. Hence it is that Jeroboam, who set up another place of worship, is con- 
demned and charged with causing Israel to sin. But under the christian dispen- 
sation, we are not confined to Jerusalem, or to Mount Gerizim or to any other 
particular place of public worship, but all places are equally acceptable to God, 
provided he be 'worshipped in spirit and truth.' 

Apollos. — It is the spirituality of the worship then that sanctifies the spot? 

Aquila. — Christ said so, my friend — to the woman of Samaria. 

Apollos. — How inexcusable then is the papal superstition, which fancies that 
the prayers that are offered in churches, consecrated by various rites and ceremo- 

1 .Limborch and Clarke. 



THE NEW COVENANT. 543 

nies, by holy water, unctions, the sprinkling of ashes, and exorcisms, are more 
acceptable to God, than those that are made in a house, or any other unconse- 
crated place. 1 

Jlquila. — This is a superstition indeed, nor on the other hand are those men 
guilty of less superstition, who suppose that popish churches, when fallen into 
protestant hands, cannot lawfully be made use of for the exercise of religious 
worship; every thing being removed from them that might incline to idolatry 
they may very reasonably be applied to such a use, without the least offence. I 
have often, my friend — heard the word preached with tremendous effect in a 
grove, a tavern, a school-house, a barn, and I never shall forget that the wise 
men of old worshipped Jesus in a stable. Where he may be found, and that is 
every where, there he may be sought. 

Priscilla. — I never thought of this before, that those great men worshipped 
Jesus in the stable, it is a comfortable thing to be permitted to pray and worship 
God with his children, in a comfortable house, but O ! how soul-comforling is the 
thought that he can be found any where, even in a log hut. 'And prisons would 
palaces prove, if Jesus would dwell with me there.' 

Jlquila. — We too often forget primitive christians had not fine churches in 
which to worship. They were cast out of the temple, and had no regular place 
to worship him, yet they found Jesus every where. 

Jlpollos. — And could at all times present their wants before him. 

Jlquila. — They could, and this leads us to notice time as another circumstance 
concerning prayer. Prayers are to be specially made upon all extraordinary occa- 
sions, as in times of danger, when misery oppresses, or when we are excited by 
pious motions, and God's spirit to prayer. Here any time is suitable, but we 
should avoid, as is enjoined by the Saviour, all ostentation, enter into the closet 
as the most suitable place, and breathe our sorrows in private and ardent prayer, 
where no eye but that of God's can see us: unless some apparent necessity should 
press it upon us as a public duty. Other prayers are what we would call ordi- 
nary, for which stated times are appointed. Of this nature are our evening and 
morning devotions, grace before and after meat, and the calling on God at noon, 
all which, our wants, my brother, and the glory of our God, will suggest to us as 
proper and beneficial. To this I may add the devoting all the spare time for 
private prayer that we can possibly obtain. 2 

Jlpollos. — Do you consider family prayer as one of the private duties of a 
christian ? 

Jlquila. — I do, and surely no christian can have a family and neglect family 
prayer. How can we expect our children to be religious, if we never pray with, 
and teach them to pray? How can those who have servants account for them to 
God, if they neglect to pray with, and teach them the way to heaven and 
happiness. 

Jlpollos. — O! how many neglect this great duty of family religion. 

Jlquila. — While on the times of prayer, let me suggest the moment when all 
are called to breakfast, dinner and supper, as the most propitious for prayer. 
All are sure to be there to eat, and surely we ought to pray at least as often as 
we eat. 

Priscilla. — David prayed evening, morning, and at noon, and this is a good 
custom in a family. 

Jlquila. — It is, and a short prayer may be said when all come to eat, kneeling, 
without loss of time, and to great spiritual profit in a religious family. Our 
public prayers ought to be offered up with great strictness and solemnity, to 
avoid confusion and preserve order in the house of God. Thus in the Jewish 

1 Limborch. 2 Clarke and Limborch. 



544 THEOLOGICAL COLLOQUIES. 

church they met every Sabbath to hear the law of Moses read, with which prayers 
were joined. 1 

Priscilla. — And were there not religious festivals that were times of prayer 1 

Jlquila. — There were three in every year, at which all the males were com- 
manded to go up to Jerusalem to worship. Besides these, they had their stated 
hours of prayer. But now, under the New Testatment, by the practice of the 
church, in all ages, a day has been set apart for prayer, and that day should be 
devoted to the service of God, and the promotion of piety, in our own souls, and 
those of others. 

Jlpollos. — Then public prayers should be offered on all times of divine worship, 
especially on the Sabbath day. 

Jlquila. — They should. At another time we will notice the institution, and the 
necessity as well as obligation of that day of rest, commonly called the Sabbath, 
or the Lord's day. We may now consider, my brother — for a moment the effects 
of prayer. 

Jlpollos. — What are these, my friend 1 

Jlquila. — The effect of prayer is the being heard, it is that answer which the 
sincere, humble, believing soul receives to his prayers. 

Priscilla. — He who prays obtains answers to his prayer, and God grants such 
the desire of his heart. 

Aqilila. — And this is the reason, why so much value is set on prayer in the 
Scripture. This is the very key, if I may so speak, to unlock the door to heaven, 
itself. This is the ladder by which we may ascend upon high. 

Jlpollos. — O ! there are many promises made in Scripture, by which God has 
pledged himself to answer prayer. 

Jlquila. — There are, and in that holy word we have instances without number 
of answers to the cries of those who prayed to the Lord. f Ask and it shall be 
given you,' was the promise of the Saviour. See the importunate widow, the 
Syrophenician woman, the Roman centurion, and others that might be named. 
Indeed/ our Lord says, 'if two of you shall agree on earth as touching any thing, 
that they shall ask, it shall be done for them, of my Father which is in heaven.' 
f And whatsoever ye shall ask that will I do, that the Father may be glorified 
in me.' 

Jlpollos. — But some object, that the children of God do not always obtain what 
they ask for. 

Jlquila. — True, my friend — but from what has been said, several reasons may 
be assigned for this, all however may be traced to two causes, either that we do 
not pray as we ought, or we do not ask according to, or in reference 4o the divine 
will. 2 

Jlpollos. — Explain yourself. 

Jlquila. — It may happen that he who attempts to pray does it as a sinner in 
unbelief, and his request though presented to God, is not expected by himself to 
be answered. Or he may pray for something that is evil, or at least, injurious to 
himself or others, and repugnant to the divine will. Or he may ask for what is 
good, in order to appropriate it to a bad end. Or he may request something con- 
trary to the divine law, and moreover, it may not have a tendency to promote the 
glory of the living God, in our eternal salvation. 

Priscilla. — Yes — and God often delays to give us, in order to try our faith, and 
constancy, and our importunity too, for he would have us pray often, and impor- 
tunately for needful things. 

Aquila. — Indeed he would, and although he may tarry ; yet will he come 
and will not tarry, and often does he bestow greater blessings than we ask of 
him. 

1 Prideaux and Josephus. 2 Wesley. 



THE NEW COVENANT. 545 

Apollos. — I know all this from blessed experience. 

Aquila. — A second, and a very important part of invocation is thanksgiving, 
which, sometimes taken in a more extensive sense, denotes only the praising of 
God ; but at other times, in a more strict sense, the praising and magnifying his 
name for some special benefit. The former relates to the attributes of God, in 
which his works are displayed, the latter has regard to some blessings bestowed. 

Jlpollos. — The things then for which we are to return God thanks, are his mer- 
cies, whether bestowed on ourselves or others. 

Aquila. — Assuredly, as we are commanded to pray so are we to give thanks 
for all men. And these are to be rendered to the Lord — first, for the blessing we 
enjoy in common with them. They are temporal— relating to the body and this 
life, such as creation, preservation, and the government of providence : or else 
spiritual, relating to our souls and to a future state, such as the delivery of Christ 
to be our Saviour, the divine vocation, and the giving of the Holy Ghost. 1 

Priscilla. — And then the special mercies of our God to every member of his 
flock. 

Aquila. — Certainly, for the Lord is specially good to all his children, and often 
there are special mercies, to a nation, to cities, and to families, as well to indi- 
viduals, all of which call for thanksgiving. 

folios. — Every nation, doubtless, has its benefits, and although some may be 
more highly favoured than others, yet are all laid under obligations to magnify 
the Lord. 

Aquila. — Indeed they are, and perhaps none on earth more so than our highly 
favoured Columbia, the home of the oppressed, and the land of equal, civil and 
religious privileges. O! how are we blessed. A few centuries past the wild 
beasts of the forest, and blood thirsty savages here dwelt together untaught and 
untamed. Now, in 1837, blessed be the Lord God! from the Rocky mountains 
to the Atlantic, and the lakes to the Gulf of Mexico, the praises of the Lord are 
sung, by a free people who set under their f own vine,' and the shadow of their 
own fig, and none dare molest them. Even the savage himself has joined in the 
song, and lately too the voice of praise is to be heard on the shores of the vast 
Pacific. O ! that men would praise the Lord, for his wonderful works, and his 
great goodness to our favoured land. 

Priscilla. — And every family in this, and every land, can name some special 
benefit from that God of goodness. 

Aquila. — Yes — and every individual member of every family can enumerate 
hundreds of special benefits, which demand a song of thanksgiving and praise to 
God. 

Apollos. — It is just and right that all should thank him, for all have received at 
his hands, goodness and mercy. 

Aquila. — And, my friend — what greater motive could there be to it, if properly 
considered, than the equity and excellency thereof. It is reasonable that we 
thank him, for as God has by his mercies, laid us under obligations to devote 
ourselves wholly to his service, thanksgiving is a sort of return for the favours 
we receive, and as we cannot pay this in deed, we are called upon to discharge it 
in words. 

Apollos. — Those who omit then this duty defraud the Almighty of his right, 
which by benefits conferred, he has obliged us to, and we thus attempt, at least, 
to obscure his glory, by not ascribing to him the honour due to his name. 

Aquila. — Yes, my friend — and for the future stop the current of his mercies 
from streaming down upon themselves. But, I said, the excellency of these 
benefits ought to induce praise, and engage us in the performance of this delightful 
duty. This is the noblest work in which a soul can possibly engage. To be 

i Watson and Dr. Gill. 



546 THEOLOGICAL COLL0Q.UIE8. 

grateful, and thank God for benefits conferred, is surely one of the noblest deeds 
that man can do. 

Apollos. — But how are we to thank him? 

Aquila. — This duty is performed sometimes by words in which we proclaim 
the divine mercies, and celebrate the glory and attributes of Deity. This is done 
as we have seen in our prayers, both public and private, in which, the soul pours 
out its gratitude before the Lord. Sometimes also is it done in singing, alone, in 
the family and at the house of God, the praise of him who is good to all. 

Apollos. — O! singing is one of the excellent parts of divine worship. To hear 
a whole congregation as the voice, and heart of one man, and one woman, 
praising the God of all the earth, never fails to move every grateful feeling of my 
heart. 

Aquila. — I do not doubt it, my brother— this was the blessed end proposed of 
the Lord, for singing is in accordance with the word of God, perfectly so. 
'Teaching and admonishing one another, in psalms, and hymns, and spiritual 
sono-s, singing with grace in your hearts to the Lord.' 'Speaking to yourselves 
in psalms, and hymns, and spiritual songs, singing and making melody in your 
heart, unto the Lord, giving thanks always, for all things unto God and the 
Father, in the name of our Lord Jesus Christ.' 

Priscilla. — Do you not see, Apollos, that one method of thanking Godjs by 
singing ? O ! how I do love to sing his praise. 

Apollos. — O ! I see it, and that plainly. 

Aquila. — Singing, when aided by the inspiration of God's Spirit, and done 
according to St. Paul's directions, just quoted, is not only edifying, but must 
inevitably excite a devotional state of feeling in the soul of every true believer 
present. The spirit and the understanding are to be united, especially in congre- 
gational singing. We are to sing with grace in our hearts. As a part of divine 
worship all are to unite, not one in ten or twenty, but all, and then sing with 
grace in their hearts, and with the spirit and understanding too, pronouncing 
distinctly every word of praise. 

Apollos. — O ! that is the way to sing at the house of the Lord, and I must say, 
my friend— however the Jews introduced musical instruments into the house of 
God, for he never authorized anything but the silver trumpets, I do think it repug- 
nant to the spirit of Christianity, and believe they corrupt the divine worship, 
destroying its spirituality. 1 

Aquila. — Those who love music in the theatre are fond of it in the house of 
God when they go thither, and some set up with it a spurious worship, in order 
to draw the people to hear the gospel. This is doing evil that good may come 
of it. 2 

Priscilla. — The use of instrumental music in the house of God does greatly 
diminish the spirituality of devotion. 

Aquila. — Pipes and strings can never praise God, but warm devoted hearts, 
filled with the love of God, and lifted up, the voice sounding the words of one out 
of the thousands of hymns so famous for good poetry, sound divinity, and chris 
tian experience, that are now published in the English language, in a large and 
solemn assembly, is to me the most like heaven of any thing of which I can con- 
ceive. There all praise God. I am fond of the harmony of sounds as formed by 
musical instruments when touched with a hand that knows to play, but this is not 
a music fit for the house of the Lord. His Spirit should fire and direct the feel- 
ings of the heart, and the heart accompany and influence the voice. Then in 
thanksgiving shall we have prayer and praise combined. 

Priscilla. — I do think it is one of the most solemn scenes to the contemplative 
and pious mind, to behold on a Sabbath morning at the house of God, on one side 

1 Clarke. 2 Ibid. 



THE NEW COVENANT. 547 

of the chapel hundreds of mothers and their daughters, on the other a like num- 
ber of fathers and their sons all on their feet, and while the minister gives out the 
hymn, they, sing together the high praise of the Lord of Hosts, and then together 
meekly kneel for prayer, to render thanksgivings to his holy name. O! at such 
a sight, while my ears have heard, and my voice has been mingled with those of 
hundreds, my full soul has caught the holy fire, and I have been constrained to 
say, 'Bless the Lord, O ! my soul, and all that is within me praise his holy 
name.' 

Apollos. — Participating in such a scene as this, often have the tears of gratitude 
flowed down my cheeks, while my own heart has said, 'O ! Lord I will praise 
thee.' 

Aquila. — By giving to the poor, commonly called alms giving, do we also ren- 
der thanks to our God, and thus imitate him who is bountiful to us in communi- 
cating a part of his benefactions to our distressed and necessitous brethren : but 
above all, the greatest sign that we are truly grateful to God is that of a holy life, 
this being a sacrifice such as God is well pleased with. It is one by which he is 
honoured, and without which all the praise of our lips is but empty sound, and 
all our alms but formal and hypocritical pageantry. 1 

Jlpollos. — 'Be ye holy, for I am holy.' A heart renewed in every thought, a 
clean heart, a right spirit, will be acceptable to God. 

Aquila. — It is the property of thanksgiving that it be offered with the greatest 
lowliness of mind, and this appears in two acts. 

Jlpollos. — What are these ? 

Jlquila. — The first is an open confession that we are unworthy of the least of 
the mercies we receive from God, that are bestowed on us, they are all of grace, 
there being not the least merit in us. The other is the acknowledging and declaring 
that we cannot return thanks worthy of the benefits received ; but that God's mer- 
cies are greater than we can express, and more than we can tell how, by the 
highest gratitude to repay. 2 

Jlpollos. — These are weighty considerations, such as should press themselves 
with all their vast importance on every mind. 

Aquila. — I named also, as a part of what is called invocation, the oaths of chris- 
tian men, which are simply appeals to God for the confirmation of the truth and 
an end of strife. It is that act of a christian whereby, as a witness between two 
contending parties, he appeals to the searcher of hearts for the veracity of those 
things declared by him. 3 

Jlpollos. — God is therefore called upon virtually in every lawful oath, either 
explicitly or implicitly. 

Aquila. — He is, so that, though the forms of oaths be various, yet they amount 
to one and the same thing. 'God is my witness,' or 'I will tell the truth, so help 
me God.' 

Apollos. — But is it lawful thus to invoke the name of God ; rather is it lawful 
for a christian man to swear at all ? Does not the Saviour say, 'Swear not at all. 
Let your communication be yea, yea, and nay, nay ; for whatsoever is more than 
these cometh of evil V These words of our Lord are also enforced by St. James 
in his epistle. 

Aquila. — If, my friend — we consider the import of an oath, and the true mean- 
ing of our Lord, we shall perceive that he never intended to pronounce an oath, 
for the end of strife in the confirmation of the truth, unlawful. 

Apollos. — What is its true import? 

Aquila. — An oath, such as this, has in its own nature nothing that deserves to 
be prohibited ; nay, it tends to the glory of God, as he is thereby acknowledged 

» Limborch. 2 Ibid , 3 Clarke. 



£>48 THEOLOGICAL COLLOQUIES. 

the searcher of hearts and the avenger of sin. Hence it is that God himself, 
under the old dispensation, not only makes use of oaths, but has also appointed an 
oath for the end of all strife, 'Then shall an oath of the Lord be between them 
both.' In the New Testament we read that an angel 'lifted up his hand to 
heaven, and swore by him that liveth forever and ever ;' and St. Paul surely was 
a good interpreter of the Saviour's words, and he frequently appeals to God, as a 
witness of the truth of what he declared. Thus, 'God is my witness,' to the 
Romans : 'God is my record,' to the Phillippians : 'God is witness,' to the Thes- 
salonians : and to the Corinthians, 'Moreover I call God for a record upon my 
soul.' It is evident that our Lord intended to forbid all voluntary and unnecessary 
swearing, which men commonly use in ordinary conversation, and which by the 
Pharisees was looked upon as lawful. Christ informs them that all those forms 
of oaths, wherein the name of God is not expressly mentioned, but only such 
things as have an immediate relation to him are real oaths, and are obligatory. 
This was contrary to that which the Pharisees taught, who esteemed no oaths 
binding, unless made in the express name of God. 1 

Apollos. — Those then who do not consent to take an oath for the confirmation of 
the truth are in a great error. 

Aquila. — They are in error, but are still to be regarded, as they generally are 
conscientious good citizens of a commonwealth. In them it is an error of the 
understanding, as they suppose that by it is manifested a greater reverence for the 
diviae Being. Besides, even those who believe an oath lawful, do not urge it as 
absolutely necessary, and to abstain from things lawful which lay no obligation 
upon us, is no sin. 

Apollos. — You say is not absolutely necessary. 

Aquila. — I do ; for if it had been absolutely necessary, our Saviour would have 
enjoined it as a duty. 

Jlpollos. — I perceive this. 

Aquila. — Here then we have set before us what we understand as embraced in 
invocation or the calling upon God. Prayer, thanksgiving, and an appeal to 
heaven for the truth of assertions, or the performance of promises. The first 
acknowledges our dependence, the second proclaims our gratitude, and the third 
is calling on the Deity for the rectitude of our words, as on one who reads the 
secrets of the heart. At our next meeting we shall continue the subject of out- 
ward duties which the christian owes to God. Let us, my friend — in the interim, 
consider well the great duty of prayer to God, and resolve to improve the privi- 
lege involved in that duty, more than we ever have done. Let us remember he 
who has the spirit of prayer has also the highest interest in the court of heaven : 
and the only way to retain it is to keep the same in constant employment. 
Remember, Apollos — apostacy begins in the closet. He who prays without ceas- 
ing, is sure to rejoice evermore ; he who ceases praying, especially in private, 
will soon cease to feel the love of God in his heart. In every place we are to 
pray. Prayer is adapted to the condition of every individual. 2 

Apollos. — I am convinced of this. 

Aquila. — We should come with confidence to a throne of grace, and remember 
that it is such. When we approach let us bear in mind there is an intercessor 
there, who pleads our cause, and before our lips pronounce a word he understands 
all our ardent desires. He will introduce us, and then plead our cause, and that 
successfully, though it may be a bad one. 

Priscilla. — O ! yes — our prayers should be directed through him to the Father, 
and under the conviction that he has purchased every possible blessing for us, we 
should, with humble confidence, ask for all we need. 

1 Limborch. 2 Clarke. 



THE NEW COVENANT. 549 

Aquila. — Let us plead not only his promises, but also what he has done for 
others. Lord ! thou hast done thus for Abraham, Isaac, and Jacob, and all who 
trust in thee. O! my brother— we should pray for every thing needed. Lord 
bless my soul, preserve my health, bless me in my business, my fields, my stock, 
my wife, my children, my parents, my relatives, my servants, my charge over 
which the Holy Ghost hath made me a shepherd to 'feed the flock of Christ.' 
Then, when the blessings come, we should thank and bless his ever blessed 
name. 

Apollos.— Doubtless we forget that God hears prayer. O ! could we but view 
him as ever present. 

Aquila. — If all christians would cry day and night to him, 'O Lord revive thy 
work,' I am induced to believe that in one year such a reformation would be in 
this world as men never conceived of. Good night, my friend. 



COLLOaUY XIX. 

EXTERNAL ACTS OF PIETY TOWARD GOD CONTINUED — CONFESSION AND OBEDIENCE TO THE 
MORAL PRECEPTS OF THE NEW COVENANT — AN IMPROVEMENT ON THESE SUBJECTS. 

Apollos. — When you entered, my friend Aquila — on the external duties of a 
christian, you remarked that confession and obedience were two acts which you 
would consider. Do tell me, is not confession a part of invocation ? I do not 
understand how you use this term, here, at least. 

Aquila. — Confession is that external act of piety whereby we profess before 
men, the inward worship of our hearts. 

Apollos. — According to this exposition then, it is not the praising or celebrating 
the divine name, as is often used in the Psalms ? 

Aquila. — O ! no — that is a part of invocation, or the calling upon the name of 
God. This is an open and an ingenious profession of our attachment to, as well 
as belief in God, the creator and preserver of the world, and of his Son Jesus 
Christ our Lord, as the Saviour of mankind, in whom we ought to trust, and 
without whom there is no salvation. 1 

Apollos. — And this is to be made every where. 

Aquila. — The most excellent confession of the Lord Jesus Christ and the cause 
of God before men, is that which is made before the ungodly, and at the hazard 
of our lives and estates. To do this, when such a confession is the road to pre- 
ferment and riches, where crowns and sceptres are its rewards, is no virtue at all. 
Indeed, such a confession of Christ may be, and often is made by worldly men, 
who are enemies to him, upon the prospect of temporal advantages. 

Apollos. — Ah! Christ's followers are f not of this world.' They must be 
persecuted. 

Aquila. — An acknowledgment of Christ which makes us envied and hated by 
the world, which exposes us to the scoffs and contumelies of others, which is 
rather a bar to wealth and preferment, and causes life itself to be at stake, my 
dear brother — is the confession which we must make if we would worship God 
aright and find our way to heaven. 2 

Priscilla. — This is among the signs of a piety that is sincere and unfeigned, 
love to God and the Lord Jesus, when we count all the enjoyments of the world 
to be of infinitely less value than the worship due to the merciful Jesus, and the 
glory laid up by him for us in heaven. 

1 Schmucker and Clarke. 2 Stackhouse. 

70 



550 THEOLOGICAL COLLOQUIES. 

Apollos. — But what do you think, ray friend — of the confession of some doc- 
trinal points, controverted among christians at present. Is such a confession 
necessary, before those who dissent from us, as of our whole religion before 
infidels ? 

Aquila. — Some are of the opinion that it is, and this they found upon St. Peter's 
words, 'Be ready always to give an answer to every man that asketh you a reason 
of the hope that is in you. 1 But these words are not to be understood of all con- 
troversies, relating to some particular doctrines, this is not our hope, but it relates 
to our entire assent to the whole doctrine of Christ, and to those points without 
which there is no salvation. But to answer your question more particularly. It 
certainly is not lawful for us to profess that we believe what we do not believe. 
This would be falsehood, and we are not thus to dishonour God. Besides we are 
not always bound to profess what we believe, before all manner of persons, but 
the circumstances of time, places and persons, are to be considered, that the truth 
may be spoken to the greatest possible advantage, in that confession we make to 
our neighbour of the Lord Jesus, without hazard, if it can be, with a safe con- 
science, and an eye single to God's glory. And, my friend — above all, we are 
also to consider the nature of the doctrines, for either they are absolutely neces- 
sary to be believed in order to salvation, or are not, but may be highly conducive 
thereto : or they are of less moment and contribute but little to our eternal happi- 
ness. Now, as to the first, we ought not to be ashamed to confess Christ at any 
time, and before all persons : with respect to the second, they are to be professed 
if there be any probability of promoting the truth by so doing, and no dangers 
ought to deter us from it. 1 

Apollos. — But if we have no such prospect of it, may we not wait a favourable 
opportunity to do so ? 

Aquila. — As to doctrines not necessary to salvation, prudence should ever be 
our guide. Indeed, my friend — in the confession of Christ before men, a great 
deal depends upon our deportment, and on the manner of doing it. We ought to 
remember the diversified dispositions among men, and we should as far as pos- 
sible know them. We should seek a proper occasion, and remember that every 
thing that concerns religion is of moment ; we should avoid contentions as dan- 
gerous to ourselves, and of little advantage to others. On the whole, polemic 
divinity, may be compared to edged tools, that are only to be used by skilful 
workmen. 2 

Apollos. — We are to confess Christianity now before men. 

Aquila. — We are — a modest and frank confession before a magistrate may be 
necessary, or it may be declined, after the example of Christ, the conscience being 
kept clear, but when brought to the test, we are to own him as our Saviour and 
God, and his doctrine too, though at the hazard of. life. 

Apollos. — But suppose one lived in a country where the Romish inquisition 
prevails, and where religious worship is paid to the sacrament of the eucharist, 
which we know is an idolatrous act. What, my friend— is to be done, for you 
know that not to bow down is to risk life itself, and all that is dear? 

Aquila.— It is, Apollos — the safest way is not to live in a country where there 
is an inquisition. I would go to a desolate island and dwell there alone first. But 
if constrained to dwell in a land where an inquisition is kept up, the conscience 
must not be defiled, by an act which it looks upon as idolatrous, nor should we in 
any respect, consent to that which the word of God does so expressly forbid. It 
is right as far as we can, without condemnation, to decline the danger, but when 
we must either commit idolatry, or be exposed to danger, we ought to sacrifice 
our lives for the generous profession of the truth, rather than wound our con- 
sciences by a base denial of it. 

1 Limborch. 2 Clarke. 



THE NEW COVENANT. 551 

Apollos. — But, my friend — it has been said that Nicodemus, and Joseph of 
Arimathea, were secretly the disciples of Christ, and yet they observed the same 
religious worship with the enemies of the Saviour. 

Aquila. — But these did not adhere to any unlawful rites, but to the divine law, 
as promulgated by Moses, whilst Romanists engage in such unlawful acts as are 
a disgrace to Christianity. Besides they did not approve the treatment of the Jews 
toward the Saviour but condemned it. Nicodemus openly contradicted them, and 
Joseph of Arimathea, is expressly said, not to have consented to their counsel 
and deed. But those who join in the idolatrous worship of Rome, by that very 
act do countenance and approve the idolatry. Those two men testified their 
love and respect for the Lord Jesus, by embalming and burying him in spices, 
whilst to bow down, when in heart we did not submit, would be to dissemble. 
And indeed, no precedent could be drawn from the case itself. I mean their 
not openly and generously professing themselves to be the disciples of Christ, 
since for this they are expressly blamed, the evangelist stating that they were 
only his disciples 'secretly.' 1 

Jlpollos. — I perceive this. But it is said that the prophet Elisha permitted 
Naaman, the Syrian, to fall down before other gods in the temple of Rimmon, 
because of his attendance on the king, though by the miracle wrought on him, 
he was brought over to acknowledge the one true God. 

Jlquila. — This text is not properly understood. Naaman does not desire, and 
Elisha could not grant him the liberty to commit idolatry. 

Jlpollos. — What therefore does he request. 

Jlquila. — That the prophet would intercede for him with God, to pardon what 
he had done, in bowing himself in the house of Rimmon, not that he would 
allow him to do so in future. That Naaman's words ought to be taken concern- 
ing the time past, admits of no dispute to those who consider what he perempto- 
rily declares concerning the time to come, thy servant says he 'will henceforth 
offer neither burnt offerings nor sacrifice to other gods, but unto the Lord.' 

Apollos. — The passage taken in this sense, as it is reasonable it should be, the 
old prophet might well bid him 'go in peace.' 

Jlquila. — Indeed he might. The fourth and last act of piety which we name, 
is obedience. This, my friend— is, as we have shown, interwoven in the 
faithful and active performance of every duty, indeed, to discharge any duty, is 
to obey God, and hence when on faith itself, we spoke of it as an act of obe- 
dience to the gospel call. This is that virtue, if we may name it thus, by which 
we perform the will of God declared in his precepts, with all submission and 
readiness of mind, as heartily and as often as occasion offers. 

Jlpollos. — And you have shown that the rule of such obedience is the word of 
God. 

Jlquila. — It is so, and as it declares his will, so it is the standard by which 
all our actions are to be tried, and to which they must be rendered conformable. 

Apollos. — What is the true nature, or rather, what are the qualifications of this 
obedience? 

Jlquila. — Of course it is supposed that the characters of whom we speak, 
are believers in Christ, have obtained the pardon of sins, are regenerated by 
grace, are adopted into Christ's family, and have the witness of the holy spirit, 
whereby they ascertain their acceptance with God. To suppose that a man can 
obey the evangelical precepts of the moral law, until changed in heart, is to 
suppose, what is, my friend — impossible. Being born again, he is called upon in 
the word of God, to walk worthy of his high vocation, to 'add to his faith, virtue, 
knowledge, temperance, godliness, brotherly kindness, charity.' These things 
are to be in him, and to abound. 

1 Limborcli. 



552 THEOLOGICAL COLLOQtJIES. 

Apollos. — He is not to be 'barren and unfruitful.' 

Jlquila. — O ! no — And his obedience is to be sincere, he is heartily to comply 
with the divine precepts, not loving in word only, but in deed and in truth. If 
this were not the case the christian would be but a mere hypocrite. His obe- 
dience is also to be universal, 'Ye are my friends if ye do whatsoever I command 
you.' It is to reach to all God's commands, without any exception. Nay — to 
those which seem contrary to reason, for if we are sure that God has commanded, 
we are not to stop and inquire into the propriety of the precept, but comply at 
once, and leave the event with him. 1 

Priscilla. — How readily did Abraham obey the call of God, even to go up and 
sacrifice his own son, knowing that 'obedience is better than sacrifice.' 

Apollos. — And Zacharias and his wife walked 'in all the commandments of the 
Lord blameless.' 

Aquila. — Yes — and we are to set a greater value, or a higher estimate on the 
commandment of the Lord, than those of men whatever may be their authority 
over us. God is to be obeyed, before father, mother, husband, master, mistress 
or magistrate. We are to 'obey God' rather than men. And consequently, my 
friend — we must be willing to endure the greatest and sorest afflictions from man, 
and even renounce all the enjoyments of this life, sooner than do any thing that 
would violate our obedience, offend our God, mar our own peace, and ruin our 
souls. 

Apollos. — I am sure, the more a man suffers for the sake of Christ, in obeying 
him, the more commendable will that obedience be. How acceptable such 
an obedience must be to God. 

Aquila. — It must not only be sincere and universal, but uniform ; every day 
must the christian be about his work: 'redeeming his time because the days are 
evil,' serving God holily and faithfully 'all the days of his appointed time.' 

Priscilla.— How many are willing to be called christians in one place, that do 
not desire it in another. Some are Sunday christians, some are sunshine chris- 
tians, some are christians abroad. How few are christians always, and every 
where, even in private. 

Aquila. — Christianity and its blessed rewards are not the portion of the waver- 
ing and unstable. O! no — the promise is, 'be thou faithful unto death and I will 
give thee a crown of life.' We are to obey God every day, and be christians at 
home as well as at church, and in private as well as in public. From the want 
of uniformity and regularity in professors of religion, the cause of Christ has 
suffered more, than from all the opposition of infidels and atheists. 'That man 
that does not live by rule, lives not at all,' and for the want of system in living, 
so many great and important duties are neglected. We rise late, then we have 
not time to read and pray before breakfast. We have family prayers with per- 
haps three out of six present. We are so busy, we have no chance for private 
prayer during the day. We have not an hour for every duty : far from it, 
we have time for every thing else than to serve God. The poor, the sick, the 
widow, the orphan, are neglected, because we have not time to attend to them. 
Though perhaps we are ministers, thousands of souls are dropping into hell, 
because we have not the time to attend to them, or the moral courage to obey 
Christ, cry aloud and spare not, and expose the transgressions of those who live 
in vanity and sport on the brink of endless ruin. 

Apollos.— O ! my friend— these are cutting truths, I hope you will pray God 
to help me, that I may mend my own ways and live to honour and obey him. 

Aquila. — God grant that you may, my brother — it is evident that obedience is 
a virtue truly acceptable to God, and one which renders all our duties and all our 

1 Wesley. 



THE NEW COVENANT. 553 

services grateful to him. Thereby we declare that we own the sovereignty of 
Deity over us, whose we are and all that belongs to us. 

Apollos. — Certainly to obey is to acknowledge another's dominion, and to sub- 
mit to all the precepts coming from him who is our Lord, and who has an abso- 
lute right over us, is to confess ourselves his servants. 

Aquila. — Yes — and on the contrary how odious is disobedience, even as the 
sin of witchcraft and idolatry, 'for rebellion is the sin of witchcraft, and stub- 
bornness is as iniquity and idolatry,' and as was the case with Saul, has been 
often punished in this life. The disobedient throw off all respect for the divine 
commands, make their own will the rule of their actions, and will not have God 
to rule over them. 

Priscilla. — O ! how displeasing to God must such a rebellion as this be ? how 
ungrateful to a Being who is so jealous of his honour, and will not share his 
glory with any competitor. 

Aquila. — Truly it is. Hence said St. Peter, 'what shall the end be of them 
that obey not the gospel of God?' If we would obey him, there must then be a 
readiness and an alacrity, a zeal and an earnest desire to perform all his com- 
mands, which we already know, or shall hereafter be taught as our duty, 'laying 
aside every weight and the sin that doth so easily beset.' 

Apollos. — By what means shall we be enabled to attain this fixedness of pur- 
pose and strength for active service in the cause of Christ? 

Aquila. — There must be not only a constant desire for, but an actual conti- 
nuance in the faith of the gospel of Jesus Christ. When we cease to be believers, 
we cease to occupy a justified state, we come into condemnation, and are shorn 
of our strength. 'We must therefore continue in the faith,' and 'hold fast faith 
and a good conscience unto the end.' Our hearts must be meek and teachable 
being easily inclined to hearken to the exhortations of the Lord. There must be 
a diligent and constant effort to make daily progress in the knowledge of the 
divine will, which lays down our duty, and a continual exercise of all those 
means of grace, which are pointed out in the word of God, by which we may be 
more and more excited to and confirmed in our obedience. 1 

Priscilla. — Yes — as fuel cast on the tire, keeps it in blast, so do the means of 
grace, keep faith in exercise, and make the path of duty easy and delightful. 

Aquila. — Such as reading, meditation, prayer, fasting, attention on the minis- 
try of God's word, the holy eucharist, or supper of the Lord, christian fellowship, 
and experience meetings, with christian conversation, all these united with others, 
keep faith in exercise, and enable us to run in the path of obedience, with alac- 
rity and delight. 

Apollos. — And the motives to it are of infinite magnitude. 

Aquila. — Indeed they are pre-eminent, they are such as will stir up the soul of 
any man who will consider them well. There is the contemplation of the autho- 
rity of God. He is my king, he prescribes to me the rule for holy living, he has 
acquired the sovereign right to rule over me, by creation, providence, redemption, 
and a thousand other benefits, that lay me under obligations to love and serve 
him. There is also the consideration that the very end of these blessings is to 
excite me to obey him, who is unwilling to withhold from me any good thing. 
And then there are the sweet consoling promises of our heavenly Father, O! they 
are precious indeed, and we have only to claim them : but his threatenings also, 
should excite us to obey. 'Blessed are they that do his commandments,' but 'the 
soul that sinneth it shall die.' 

Apollos. — These are weighty considerations indeed. 

Aquila. — They are, and obedience to God is an act of submission, by which 

1 Watson. 



554 THEOLOGICAL COLLOQUIES. 

we honour and glorify him, who is our rightful sovereign. I have not noticed 
some special duties largely, by which the sovereignty of the Deity is acknow- 
ledged. You can, my brother — enlarge upon the view at your convenience. 

Apollos. — This I will try to do, but, my friend — I wish you to solve several 
questions, while on obedience, most of which respect the Sabbath day, as an 
institution of the Deity, and a time appropriated by him, for that service specially, 
by which his name shall be glorified. What obligation is there on the christian to 
keep the Sabbath day ? 

Aquila. — A very plain one, a law enacted by a rightful sovereign, and never 
repealed is a law still. The appointment of the Sabbath is the first command 
ever given by the Almighty to man. And that the sanctification of it was of 
the greatest consequence, we may learn from the fact, that the law for the Sab- 
bath has been repeated at various times. It has for its object, not only the benefit 
of the soul, but the comfort and health of the body as well as the glory of God. 1 

Apollos. — But some have supposed that because no specific command was 
given in the New Testament concerning the Sabbath, there is none under the 
christian dispensation. 

Aquila. — This is a great error indeed, were there no Sabbath for the christian, 
Christianity would soon become extinct, and religion itself have an end. 

Apollos. — But why is not the moral obligation of it insisted on by Christ and 
his apostles. 

Aquila. — They have sufficiently insisted: on it, they all kept it sacred, and so 
invariably did all the primitive christians, though some observed the last day of 
the week, the Jewish Sabbath, instead of the first day, which is in commemora- 
tion of Christ's resurrection from the dead, as well as God's resting from all his 
works. To insist on its observance, was not necessary, because none doubted its 
moral obligation. The question itself had never been disturbed, not so with cir- 
cumcision and other Mosaic rites. The fact is, it is a type, and all types are in 
full force until the thing signified shall come to pass. The rest in heaven is the 
thing prefigured by this day of rest, which remains for God's people in glory, as 
therefore the antetype, a rest in heaven yet remains to be attained, the Sabbath, 
the type of that, must continue in full force and obligation, till time shall be swal- 
lowed up in eternity. 2 

Apollos. — The world was never without a Sabbath, was it my friend. 

Aquila. — No ! and it never will be : for there is scarcely a people under heaven, 
civilized or uncivilized, that has not agreed in the propriety of having a Sabbath 
day, or something analogous to it. 3 

Apollos. — Do you mean the seventh day out of all days ? 

Aquila. — I mean the seventh part of all our time, and the time of all the world, 
in the torrid, temperate and frigid zones. And it is not particular when men 
begin their Sabbath, and whether it be a christian one, the first day of the week, 
or a Jewish one, the last or seventh day, so that at least the seventh part of our 
time be devoted to rest from labour and toil, for without this both man and beast 
would fail from the earth. 4 

Apollos. — But there has been a heated controversy about the Jewish Sabbath, 
some think that it is abrogated. Some have supposed that, where St. Paul says 
to the Gallatians, 'Ye observe days and months, and times and years, I am afraid 
of you, lest I have bestowed upon you labour in vain,' he meant that the law of 
the Sabbath was repealed. 

Aquila.— Of this there is no evidence at all in the text. For St. Paul could not 
allude to the abrogation of a day that he so carefully regarded and so diligently 
improved himself. 

1 Clarke. 2 ibid. 3 ibid. 4 Ibid. 



THE NEW COVENANT. 555 

Apollos. — But he says to the Colossians, 'Let no man therefore judge you in 
meat or in drink., or in respect of an holy day., or of the new moon,, or of the 
Sabbath days.' 

Jlquila. — My brother — the word x^/vsro), krineto, judge, certainly means to 
condemn as well as judge., and may be rendered thus. I believe the meaning of 
the apostle is that undue attention is not to be paid to the holidays and festivals 
of the mosaic or any other system, but I am very far from believing that the moral 
law ever was or ever will be repealed. May not the text allude to what ought to 
be the harmless course of the christian? 1 

Apollos. — But the question is whether or no, under the christian dispensation,, 
we are bound to keep the seventh day, or Jewish Sabbath? 

Jlquila. — I have said, I believe, that we are bound to rest the seventh part of 
our time from labour, and we have the example of the apostles and the christian 
church for the introduction and use of the first day of the week instead of the 
seventh day, which after all is the same thing, the seventh part of our time. 
Besides you will remember, my friend — that although the law of the Sabbath was 
renewed to the Jews, it was most certainly delivered immediately after the crea- 
tion of the world to Adam, and with him to all his posterity, to be a law forever, 
and as such it does not regard the Jews only. 

Apollos. — But where is the morality of this precept ? 

Jlquila. — There can be no .more morality, I am ready to acknowledge, in the 
specific day, whether the first or the seventh, than in the place where we worship 
aright the true God. But, my friend — the morality of it is referable to the divine 
authority, the God who commands it, and the benefits accruing not only to the 
souls of men, by the services of a Sabbath before the Lord, but also to the bodies 
of man and beast. Who dare ask God why he instituted it at first, and why he 
never repealed the law 7 Who will dare to oppose his opinion to the express 
command of God, who, as an allwise sovereign has commanded, and it is immoral 
to disobey ? Who will take upon himself all the consequences resulting to man 
and beast too, by the virtual abrogation of the Sabbath ? 

Priscilla. — Indeed many do virtually assume to abrogate it, for Sunday is a day 
of visiting, of sport, and of pleasure, while servants and horses labour more than 
on any other day of the week. 

Aquila. — This is too true. A suitable time ought to be appropriated to our 
worldly concerns, and God has granted us for it six days out of seven. And he 
who idles his time then is guilty, and God will condemn him, for no idle man can 
be a christian. But the seventh part of that time belongs to another purpose, and 
is devoted to a moral object, the religious improvement of our minds and souls, 
the service of our God, and the rest of our bodies, and the bodies of all our servants 
and all our labouring beasts. 

Apollos. — This is very strict. 

Aquila. — No more so than God's word. There is only one reason for using 
horses in even going to church on Sunday, that is the moral benefit of ourselves 
and families, by which God is glorified ; and connected with it the fact that we 
cannot get to God's house without their service. But I believe that man is a 
sinner who works his horses all the week, and then rides or drives them to church 
on Sunday. 

Priscilla. — And O ! if this be a sin, how great a sin it is to keep the poor ser- 
vants labouring and toiling for extra dinners, and extra company on the Sabbath 
day? 

1 Before I ever read a commentator on this text, I was struck, from the face of the original, 
with the meaning and general use of this word . On investigating the subject I find that Beza 
renders it in the same way. I am however sure that the Sabbath, as one of the precepts of the 
moral law, never was repealed. 



556 THEOLOGICAL COLLOQUIES. 

Jlquila. — All this is wrong, and he who uses his beasts of burden on the Sab- 
bath, though it may be in the divine service, must pay them with one day's rest 
during the week. 

Priscilla. — Husband, I believe this is the reason why the curse of God rests on 
all the stock of so many men. 

Jlquila. — Doubtless the Sabbaths of the Lord are neglected, and he will teach 
us by losses, if in no other way, to know that he is our God. C A merciful man 
careth for his beast.' 

Apollos. — A good man ought to care about little as well as great things. 

Aquila. — This is very true, my friend — and when we receive the whole we 
shall feel, I think, the constant importance of attending to the Sabbath day, and 
the due improvement of all its privileges. The first thing I noticed is that the 
law of the Sabbath is the first ever instituted among men by their rightful Sove- 
reign the living God. The second is, that this law has never been repealed, so 
far from it, upon the delivery of the moral law on the mount, it was proclaimed 
as one of the precepts, and I again affirm has never been revoked, for if God 
revoked any part he has all, and then the christian is a lawless being. Not so, 
my friend — Christ and his disciples kept it holy ; on his resurrection the apostles, 
messengers of God, kept with their converts the first instead of the seventh day, 
that while the rest to come was prefigured, the resurrection, and of consequence 
the death of Christ, and all its benefits, the foundation of that rest, might be com- 
memorated. Reason teaches us that some time ought to be set apart for divine 
worship, and christians, on apostolic example, have made choice of this, the first 
day of the week, for rest and God's service. 

Apollos. — And this has ever been the practice since. O ! this is a powerful 
argument for due respect to the christian Sabbath. 

Aquila. — This is not all. Public authority in every christian country has 
backed by specific law this holy institution, and that man must have arrived at a 
great height of presumption and folly who, while he disregards divine authority, 
and neglects to spend this day in religious exercises, not only opposes himself to 
the constant practice of the christian church, but to the positive laws of a christian 
and an enlightened republic. 1 

Apollos. — Certainly it is against the law of the land to do unnecessary work on 
Sunday. 

Aquila. — The sanctification of the Lord's day does not consist in a bare exter- 
nal rest from bodily labour, but in the exercises of piety, and of such things 
as are proper to excite us thereto, reading God's word, hearing of sermons, 
religious meetings, as prayer and social meetings, holy meditations, Sunday 
schools, and especially the holy communion, or the commemoration of the death 
and sufferings of the Lord Jesus. By these we are excited to holiness, and may 
be rendered truly useful to others. 

Apollos. — That we may have leisure for such religious exercises a rest from our 
worldly concerns is requisite. 

Aquila. — Nothing unnecessary should be done on Sunday. And even neces- 
sary things, which can be performed on the previous day by a proper forecast and 
exertion ought certainly to be done then* 

1 A gentleman of high standing, who was largely engaged in a fishery, where extravagant 
prices are paid to numerous hands for about forty days service, while his religious neighbours 
worked their seines on Sunday, had all his hands at rest, and said one day to me, 'My boys change 
their clothes and rest well all Sunday, and all the following week, poor fellows, they work in 
such fine spirits that it does me good.' 'I believe,' continued he, 'a man will never have any 
good luck a fishing, in the long run, who breaks such a palpable law of God and the country.' 
This man never professed any religion, but his views and example in regard to the Sabbath are 
well worthy the attention and imitation of those who profess it. 



THE NEW COVENANT. 557 

Apollos. — I plainly perceive that the divine law excludes those employments 
and recreations which are notorious obstacles to a man's serving of God either'in 
private or public. 

Aquila. — Frivolity and pleasure on the Sabbath day are ruinous in their conse- 
quences, as they are destructive of public morals, while as before said, works of 
necessity, mercy, and piety, are perfectly admissible. 

Priscillcir. — And then those days will be days of rest indeed. 

Aquila.- — A true christian Sabbath is a day in which men abstain from all sin, 
and serve God in spirit and in truth, a day of rest, typical of that rest which 
remains for the people of God, and on this account this law is of perpetual dura- 
tion, and even as a political regulation it is one of the wisest, the best, and the 
most beneficent, that was ever instituted; and I believe that every man who con- 
siders this subject well will see the propriety and wisdom of this, not only as a law 
of God, but as wisdom on the part of those legislators, who have succeeded in 
preserving on our statute book this ancient law of our pious fathers, however we 
their ungodly descendants may by our customary neglect of that day, virtually blot 
out that wholesome regulation. 

Apollos. — I hope the day will yet come when we shall be more particular in our 
attention to this important duty. 

Aquila. — You have before you the whole subject, my friend — of an acknow- 
ledgment of Christ and obedience to his laws. These are a part of the regulations 
of this new covenant. Here is piety towards God. Him and his dear Son the 
merciful Jesus, we are to 'confess before men,' as we would wish and expect him 
to confess us before his Father. This we are especially to do by due and proper 
attention to the commandments of God, every one, every where, and at all times 
acknowledging him as Lord of all, and as our God. A proper regard to the 
Sabbath is one very conspicuous method of confessing him. While others, in 
these times of religious delinquency, disregard the Sabbath, while they travel in 
steamboats and cars that run for gain on Sunday, to increase the stock or value 
thereof of its religious owners, the true christian should confess Christ by retiring 
from the world and all its cares and pleasures too, to seek his rest in God's house 
among his children. 1 

Apollos. — How sweet a Sabbath there to spend, in hope of that eternal Sab- 
bath day, in 'the house not made with hands, eternal in the heavens.' 

Aquila. — May God Almighty grant that we all may be there and rest in peace ! 
Amen. 



COLLOaUY XX. 

OF IMPIETY AND SUPERSTITION, BOTH OF WHICH, AS OPPOSED TO THE DUTIES OF CHRIS- 
TIANITY, ARE SUBVERSIVE OF THE DIVINE AUTHORITY. 

Aquila. — At our last interview we closed our conversation on what is properly 
called piety toward God. Before we dismiss it altogether, it may be convenient, 
and is doubtless proper, that we should consider those things that are directly 
opposed to it. These are subversive of the divine authority, in the same propor- 
tion as they prevent us in our duty. 2 

Apollos. — What are they, my friend? 

i I think Dr. Clarke has some of the most pithy and pointed remarks on travelling in boats 
and cars on Sunday that I have ever read. The reader is referred to them. Clarke's Theo. 
by Dunn, fol. 244. 

2 Dr. Gill and Chalmers. 
71 



B6S THEOLOGICAL COLLOQUIES. 

Aquila. — Impiety and superstition, both of them criminal in the extreme. 

Apollos. — What is impiety ? 

Aquila. — The word, properly, means ungodliness, the being without God. It 
may be taken as a term representing the entire course of the ungodly man, and 
setting forth his irreverence toward the Supreme Being, contempt of the divine 
character and authority, and neglect of the divine precepts. But it is also taken 
sometimes for any special act of wickedness, as blasphemy and scoffing at the 
Almighty, or at his authority, and is then named profaneness. 

Apollos. — Who are guilty of this ? 

Jlquila. — Those men who either pay no worship at all to God, or else do not 
worship him alone. The former of these are either atheists, who deny the exis- 
tence of Deity or a divine providence, or else the profane, who though they do 
own in some measure a God and a providence, yet do not worship him, but live 
as if there were no God in the world. Such are those who declare their sins as 
Sodom, and hide them not, the very show of whose countenance is against them, 
and they depart daily far away from the paths of the Lord. 

Apollos. — What are these ? Do name them. 

Jlquila. — Atheism, infidelity, debauchery, drunkenness, profanity, Sabbath 
breaking, lying, and intimately connected with it is perjury. 

Jlpollos. — What is perjury? 

Aquila. — False swearing. Perjury is when a man attests by an oath some- 
thing to be true or certain, which he knows to be false or uncertain, or swears 
that he will do what he never intends to do. This is a heinous crime, because 
God is called upon to bear witness to a lie, and then also the non-performance of 
an action, after an oath to perform it. No man can be absolved from the obliga- 
tion of an oath, in the eye of God, though he should swear to his own hurt. 

Jlpollos. — Well— are not rash oaths contrary to this duty? 

Jlquila — They are, indeed, and they are uttered without the least reason what- 
ever, for what necessity or advantage can there possibly be in profaning the 
name of God ? It is alike adverse to piety and gentility. Indeed, God will sooner 
or later hear the swearer's prayer, and damn his soul. These are the sins, with 
others of a more private character, that might be named, but only to cause a 
blush on the cheek of modesty. 

Jlpollos. — How is it with those who pretend to worship God, but not him 
alone ? 

Jlquila. — Their sin is called idolatry. It is that act of man, by which, more 
gods are owned and worshipped than one, of which nature was the idolatry of 
the Gentiles, and into which the Israelites, before the Babylonish captivity, fre- 
quently fell, or else, it is an act implying idolatry, such as the worship which 
papists pay to saints and angels. 

Apollos.— I am sure that the worship of these is directly opposed to the law of 
God, the purity, and spirituality of religion. 

Aquila. — This we have shewn, when on the true object of piety. There is, 
however, my friend — another kind of idolatry that we must notice. 

Apollos. — What kind do you mean ? 

Aquila. — It is when God is worshipped by images, from whence the name of 
idolatry is properly derived. I do not mean that it is unlawful for a christian to 
have pictures in his house, this is innocent and allowable, but the crime consists 
in the paying religious worship to them. This is a sin expressly forbid in the 
second commandment. So that to form to ourselves any representation of God, 
who is a spirit, and cannot be represented under any shape whatever, or to make 
to ourselves the likeness of any thing that is in heaven above, or in the earth 
beneath, or in the water under the earth, so as to fall down before, or worship it, 



THE NEW COVENANT. 559 

is as an act of homage,, gross idolatry, of which the Gentiles were notoriously 
guilty. 

Jlpollos. — But do they worship them 1 

Jlquila. — Images may be said to be worshipped either directly, as when a man 
addresses his prayers to those images, believing that they are endued with some 
divine virtue which operates in them, and consequently, that the Deity, after a 
special manner is present in them, and this is the highest degree of idolatry ; or 
they are worshipped indirectly, when a man performs his religious worship at, 
about, or before them. 1 

Jlpollos. — Is not this, likewise forbid by the Almighty, when he charges us not 
to bow down before them? 

Jlquila. — It is, so that if any one shall bow himself before, at, or about images, 
he may be said to adore and worship them, although in his mind he may abomi- 
nate, and openly declare he does not esteem them as gods. This is so plain, my 
friend — that no man who reads the Bible can deny it. I will quote the prohibi- 
tion of the Almighty, and in it you will see how great a sin this is. 

Jlpollos. — Do if you please. 

Jlquila. — 'Thou shalt have none other gods but me ;' here is a part of the pro- 
hibition in the second commandment. 'Thou shalt not make unto thee any 
graven image, or any likeness of any thing that is in heaven above, or that is in 
the earth beneath, or that is in the waters under the earth.' Here is the second 
part of the prohibition. 

Jlpollos. — It is not even to be made. I see it. If you had even seen with your 
own eyes the Lord Jesus, you are not to make any likeness or representation of 
him, or any thing else. 

Jlquila. — Just so. 'Thou shalt not bow down thyself to them. 1 Here is ano- 
ther portion of the prohibition in this command, and the reason of it is founded 
in the fact that the bowing down is an act of homage which God will only suffer, 
when it is done religiously, to himself. 

Apollos. — O ! what a gross sin idolatry is. 

Jlquila. — The last part of the prohibition is 'nor serve them.' Here is the posi- 
tive worship, the other is worship by implication. Now, my friend — is there a 
schoolboy on earth, ten years old, that cannot see that God forbids all images, as 
well as the worship of them in his service, or house. The reasons assigned, 
for the whole prohibition are then set forth in the command, 'I am a jealous 
God,' &c. 

Priscilla. — Well — I never did consider this commandment before. It is a 
most positive denunciation of all images in religious worship, as idolatrous and 
destructive of its spirituality. 

Jlquila. — It is just so — we are not to make them, we are not to bow down 
before or about them, we are not to serve or worship them, either is an act of 
idolatry which God will punish. From hence we see the virulence of that 
offence, committed daily by papists, both in public and private, who not only form 
to themselves images of saints, but even of God himself, nay, of the ever blessed 
Trinity, but dare to bow down before them, uncover their heads, kneel, pray and 
make vows unto them a : who undertake pilgrimages for their sakes, deposite them 
in sacred places, adorn them with costly robes, lock them up in golden shrines, 
carry them about in processions, light up tapers before them, &c. What, my 
friend, is all this but idolatry I 2 

Jlpollos. — But do they not attempt a distinction between the idol and the 
image 1 

Jlquila. — They do, but it is a foolish one. They say an idol represents a thing 

1 Clarke and Limborch. 2 Limtorch. 



560 THEOLOGICAL COLLOQUIES. 

which has no existence in nature, or a fictitious god, and a thing that does not 
exist; and that only idols are forbid, and not images. 1 

Priscilla. — If this be not trifling, I do not know what is. 

Aquila. — Surely, for whatever is formed to represent God as the object of wor- 
ship is an idol, not only that which represents a thing which has no existence, or 
a fictitious Deity, but also that which represents a thing actually existing, or the 
true God. This is plain, from the two instances of idols mentioned in the Scrip- 
tures, the golden calf made in the wilderness, and the two calves made by 
Jeroboam. 

Apollos. — I remember them, both one and the other, were made to represent 
the true God, yet are they called idols and strange gods, and they who worship- 
ped them are expressly called idolaters. 

Aquila. — Yes — and of this very nature is the idolatry of the papists. Although 
the reverence which they pay to images is not so gross as the idolatry of the Gen- 
tiles of old, who represented and worshipped either a creature, or that which had 
no being in the world, yet it cannot be wholly excused from that crime. 

Priscilla. — There are many things in their worship which bear some analogy 
to the idolatry of the Gentiles. 

Aquila. — Indeed, there is. For they ascribe, as do the idolatrous nations, a 
miraculous power and virtue to their images. Moreover, that they are guilty of 
the crime of idolatry, is evident from all those idle, but frequent distinctions which 
they make, not only between the degrees of worship" itself, as doulia, vulgarly 
dulia, latria, and hyperdoulia, but also between the object of divine worship. 2 

Apollos. — And have they not made some alteration in the second com- 
mandment? 

Aquila. — They have, and this is the more intolerable, for in their catechism 
they have rased out of the decnlogue the second commandment, which forbids 
the worship of images, lest the common people should discover the foulness of 
that crime, which they are daily committing, in bowing before them, an offence 
so positively ^prohibited in the word of God. 

Apollos. — These Jesuitical distinctions are, doubtless, the origin of so much 
superstition in this enlightened day. 

Aquila. — Yes — and superstition is another extreme directly opposed to piety, 
which is either, as some say, an over anxious fear of the Deity, supposing him to 
be offended at things which do not displease him, and in this sense it is a particu- 
lar fault, that is, properly, opposed to the fear of God : or else a vain and foolish 
worshipping of God, of which the former is the cause, so that both these are 
usually considered as one and the same superstition. 

Apollos. — Then there are more kinds of superstition than one? 

Aquila. — There are two kinds of superstition, properly so called. The first is 
a preposterous devotion paid, and a too great confidence put in some external rites 
and ceremonies, though they are in themselves good and are commanded by God 
as conducing to piety, provided they be used properly. Now of this nature was 
the superstition of the Jews, who in strictly observing the external ceremonies 
prescribed by God, whilst they neglected the moral law : and this their practice 
was absolutely condemned by the Deity. Thus, 'to what purpose is the multi- 
tude of your sacrifices unto me ? saith the Lord. I am full of the burnt offerings 
of rams, and the fat of fed beasts ; and I delight not in the blood of bullocks, or 

1 Limborch. 

2 The meaning of these terms is as follows : Latria, the highest worship paid to God, from a 
Greek word meaning service. Dulia properly doulia, also Greek, an inferior service, and 
hyperdoulia, from two Greek words, used for super service, or the adoration which is paid to 
the Virgin Mary. These are the methods of Jesuits to avoid the force of a divine command, 
and gull the populace. 



THE NEW COVENANT. 561 

of lambs or of he goats.' 'Wash you, make you clean, put away the evil of 
your doings from before mine eyes, cease to do evil, learn to do well: seek judg- 
ment, relieve the oppressed, judge the fatherless, plead for the widow.' 

Priscilla. — Ah! this is religion. 

Aquila. — 'Trust ye not,' saith the Lord, 'in lying words, saying the temple of 
the Lord, the temple of the Lord are these.' 'I hate, I despise your feast days.' 
'He hath showed thee, O man, what is good and what doth the Lord require of 
thee, but to do justly and love mercy, and to walk humbly with thy God.' 

Apollos — This is more than all burnt offerings and sacrifices. 

Aquila. — A solicitous observation of those things, which are neither expressly 
nor implicitly commanded by God, and such as have no reference to virtue is 
another sort of superstition. This does not refer to the duties prescribed by God, 
or dictated by right reason, but which depend merely on the opinion of man, and 
wherein true piety is chiefly made to consist. Of this last kind were the various 
traditions of the Pharisees, blamed of old by our Saviour, and denounced by him 
as repugnant to piety in the fifteenth and the twenty-third chapter of St. Mat- 
thew's gospel. Under the same head may be reduced the several rites and 
ceremonies used in the Pvomish church, which were never instituted by God, 
though received by them as holy and meritorious. 1 

Apollos. — There is certainly a great similarity. 

Aquila. — Of these rights some are idolatrous or tend to idolatry, such as the 
worshipping of saints, images, relics, the cross, Sec. Others are vain and super- 
stitious, as the mode of building and consecrating of churches, that are polluted 
when preached in by all ministers of Christ, but their priests, their observation of 
festivals, their distinction of meats, their pilgrimages and rosaries, Sec. All these 
ceremonies are urged by the papists, as not only useful and necessary, but like- 
wise as meritorious. 2 

Apollos. — What, my brother ? 

Aquila. — Yes — they lay a greater stress upon them, than upon the observance 
of the commands of God, as we have shown in the abolishment of the second 
commandment on papal authority. 

Apollos. — If this does not lead men into an unavoidable superstition, then I am 
mistaken. 

Aquila. — Superstition usually prevails over well meaning persons, and such as 
are inclined to piety, though of a weak judgment; hence it is that they who are 
disposed to be pious, by reason of weakness of judgment, and not discerning 
truth from falsehood, easily fall into error. And hence the impositions of the 
maid of Kent. 

Apollos. — It is plain, that although some men may think the criminality 
of superstition lies in the observance of many things, that are not commanded 

1 Limborch. 

2 On the abolishment of monasteries in England, during the reign of Henry VIII. as in 
other times and places, the grossest impositions on the ignorant in regard to relics were disco- 
vered. Such as the paintings of St. Eimond's toes, the coals that roasted St. Lawrence, the 
girdle of the Virgin Mary, shown in eleven different places. Two or three heads of St. Ursula, 
The felt of St. Thomas, of Lancaster, a cure for the headache, and a remnant of the shirt 
of a saint much reverenced by some. Other relics preventives for rain and weeds in corn. 
Also the blood of Christ, which could only be seen by those whose mortal sins were absolved. 
It turned out to be the blood of a duck, in a vial, one side transparent glass, and the other 
opaque and thick, the former side only being turned towards the pilgrim, when he had 
paid out all his money for absolution. A miraculous crucifix with secret springs. To these 
may be added in all the papal world, their numerous shrines that utterly destroy the divine 
worship. The blessed candles, the blessed evergreens, the holy water, and the wafer God, are 
only a prelude to worse superstitions, if not an inquisitorial tribunal in the United States of 
America. 



562 THEOLOGICAL COLLOQUIES. 

of God, and that therefore it is a sin not in the defect,, as some would cali it. 
The fact is, being concerned about less matters and amusing itself with an out- 
side appearance of religion, it neglects the true and most substantial worship of 
God. 

Aquila. — It is so, and closely connected with an idolatrous and a superstitious 
worship, is all witchcraft and divinations, both of which are opposed to piety, 
and may be considered as the product, in a greater or less degree, of diabolical 
influence. 

Apollos. — What do you mean as implied in witchcraft? 

Aquila. — This is of two kinds, one is artificial, and is simply the production of 
some affection or the pretended performance of some cure or great work, by 
some gestures, signs, words or characters, and although those who do these 
things do not suppose, and would tremble at the idea of being aided by the devil, 
still if they shall consider the matter closely, they will find that the principles 
involved in all such tricks are diabolical, both in their origin and end. But surely 
that is diabolical, when a man does, as has in some ages of the world been done, 
perform some strange and wonderful thing, by the direct influence of the devil. 
This is a most heinous crime, being no less than revolting from God and forming 
an alliance with Satan. 

Apollos. — This was the crime of Simon Magus and others. 

Aquila. — Near akin to this is what has been called divination by dreams, by 
observations on the flight of birds and the inspection of the entrails of beasts as 
under the Roman and Grecian laws and practices. It is easily seen that in any 
such signs, there can be no power for revealing hidden things, and if any know- 
ledge be imparted through such an unjustifiable course, it is of the power of the 
devil, and is condemned of God. Thus, 'regard not them that have familiar 
spirits, neither seek after wizzards to be defiled by them : I am the Lord your 
God.' 'There shall not be found among you any one that useth divination, or an 
observer of times, or an enchanter, or a witch, or a charmer, or a consulter with 
familiar spirits, or a wizard, or a necromancer.' 'And the soul that turneth after 
such as have familiar spirits,' 'I will even set my face against that soul, and 
will cut him off from among his people.' 

Apollos. — The astrology of the ancients, I suppose, was of the same nature. 

Aquila. — Properly astrology means an observance of the course of the stars. 
This is, correctly speaking, astronomy, an innocent, interesting and useful sci- 
ence. But judicial astrology, by which men pretend to foretell seasons, and 
form a calculation about the nativity of man, to predict the future events of his 
life, is vain and impious indeed. This will appear by a reference to the prin- 
ciples on which it is founded, it being simply an imaginary arrangement, retained 
in the memory, and experience has proved that the predictions of star-gazers, are 
seldom attended with either cunning or good luck. These whole systems are 
fraught with impiety, as they root out the love of God, and introduce fate into 
the place of that wise Providence by which the universe is governed. And of 
the same class are all those impious wretches who would be prophets and who 
attempt to foretell future events, the inventions of their own disordered brains, 
or the suggestions of the devil, and who impudently assume to themselves a 
divine mission. 1 

Apollos. — These are wicked things indeed. But tell me is it not a sin to cast 
lots about any thing at all. 

Aquila. — Human lots whether consultory or divinatory, as they are called, are 
unlawful, the word of God is the only infallible rule for ascertaining the divine 
will. Divisory lots, as they are called in law, relate to the things of this life, and 
is a method agreed on by the parties concerned, for a division of earthly property, 

1 Limborch. 



THE NEW COVENANT. 563 

with unity and concord. And this is done without those acts which constitute 
superstition and impiety. 

Apollos. — But I mean the casting of a lot in regard to some matter that is 
important, but not by that lot to decide the question of faith or law as it relates 
to divine things. 

Jiquila. — Then it is simply an action done with reference to divine providence, 
and its authority to determine some matter that is doubtful. Now this in its own 
nature is not unlawful, for God in the Old Testament instituted the casting of lots. 
Thus he would have the promised land to be divided by lot, by lot the goat to be 
offered in sacrifice was to be chosen, Achan was found guilty of sacrilege by lot, 
and by lot Jonathan was taken, by lot the ministering priests were elected, and 
Matthias was numbered among the apostles by lot. Permit, my friend — one to 
say, who never in all his life cast lots for any thing amounting in importance to 
the value of a pin, that it is not wise in men, to decry the casting of lots alto- 
gether, and about any thing human or divine, without first assigning some good 
reasons why the large landed estates of most countries are divided among lega- 
tees by lot, and some of the most important appointments in spiritual matters 
have been filled on divine authority by the casting of lots. 

Jlpollos. — I never considered this subject before in this light. 

Jiquila. — I do believe it improper to cast lots on any matter, little or important, 
unless it be in such an one as is so doubtful, that in the nature of things it cannot be 
settled in concord, but by lot, then in dependence on the providence of God and 
by the willing consent of all concerned, a lot may be cast, as a short and ready 
way of arriving at an amicable decision. But all diabolical lots, of what kind 
soever, are absolutely unlawful, and are such divinations as are condemned of 
God, whether they are made by an express or an implied contract with Satan, or 
brought about by a superstitious regard to things subversive of piety. 

Priscilla. — Well — sin is a reproach to any people, and I am sure that the igno- 
rance, idolatry, superstition, and vices of the world, are all intimately connected. 
I pray God to enlighten all the earth. 

Jiquila. — For this we should all daily and devoutly pray, and the cry of every 
christian heart should be, 'O! Lord revive thy work,' in the midst of wrath, 
'remember mercy.' Amen. 



COLLOaUY XXI. 

THE DUTIES OF A CHRISTIAN TOWARD HIS FELLOW MEN — THESE DIVIDED INTO GENERAL AND 
PARTICULAR — AND FIRST OF CHARITY OR LOVE TO MAN, AND ITS CONTRARY HATRED. 

Aquila. — We remarked, my friend — on another occasion, that the duties of 
christians were divided with relation to those toward whom they were to be dis- 
charged — God, our neighbour, and ourselves. Having pointed out those which 
we owe the Deity, and which evidence the purpose as well as the great object of 
the heart, which is to love God supremely, we approach the second class, I mean 
those which we owe our fellow man, and propose to point them out as they arise, 
under what we call two classes, the one general and the other particular. 

Jlpollos. — -Which do you consider as embraced in the general duties due to 
man. 

Aquila. — The duties we owe our neighbours, as coming under the head of 
general duties, are divided into two branches, charity and justice, comprised in 
that command of our Lord, 'Thou shalt love thy neighbour as thyself.' Let us 
this evening consider the great duty of christian charity, and if we have time we 
may notice, that enmity or hatred is a great offence as a violation of it. 



564 THEOLOGICAL COLLOQUIES. 

Apollos. — What is implied in the word charity as it is used in the Scriptures % 

Aquila. — By it is meant that particular virtue, whereby we are moved not only 
to ward off any inconveniences that may happen to our neigbour, but likewise to 
promote his interest as far as practicable, and even to give him ihose things which, 
by common justice, he cannot claim as his due. In Scripture it is taken in a two- 
fold sense. To denote a charitable disposition and habit of mind, from which, as 
from a fountain, all the duties of charity flow ; and again, it signifies all those 
outward duties of kindness, as flowing from a benign and charitable mind. 1 

Apollos. — This is a very important distinction. 

Aquila. — There are several things which are to be considered in order that we 
may have a correct understanding of this subject. 

Apollos.— What are these ? 

Jlquila. — Its object, offices, rules, and necessity. 

Apollos. — What is the object of charity ? 

Aquila. — This is generally expressed in Scripture by the word 'neighbour.' 

Apollos. — And who is our neighbour? 

Aquila. — The same question was asked our Lord, and he answered it. Among 
the Jews a man's neighbour was considered to be one of his own nation. This 
mistake our Saviour corrected, and by his parable of the good Samaritan, and that 
inimitable sermon on the mount, he has taught us that all mankind, even our 
greatest enemies, are the objects of our christian charity. 

Apollos. — But christians are to have the preference from christians. 

Aquila. — Yes — the Bible teaches that our charity ought, in the first and chief 
place, to be extended to those who are of 'the household of faith,' i. e. true 
christians. 

Apollos. — Well — what are its offices ? 

Aquila. — They are chiefly two, the first is, to pray God not only to deliver our 
fellow man from the evil with which he is oppressed, but likewise to grant him 
whatever blessings, whether spiritual or temporal, that he is in need of. The 
second is the procuring those blessings for him, as far as is in our power, which 
includes in it these particulars, that we neither desire nor do anything which may 
hurt the body, good name, or estate of our neighbour ; and that we also desire, 
and as far as in us lies, both publicly and privately to promote his welfare ; and 
also rejoice in his prosperity, and sympathize with him in all his adversities. 

Apollos. — These offices should be suited then to the diversified wants of our 
fellow men. 

Aquila. — Yes — they are to be exercised as our neighbour shall need. If he 
wants the things necessary for life, then charity or christian love commands us to 
supply him out of our own substance, and if we have not wherewith to give, we 
must assist him by our advice and comfort, and seek a friend that can substan- 
tially aid. 

Priscilla. — And in spiritual blessings too, for he does little who helps the body 
but neglects the soul. 

Aquila. — Yes — if he stand in need of spiritual blessings we must freely impart 
to him, of our own, suiting all our advice and prayers to his peculiar state. 

Apollos. — Weep with those that weep, and rejoice with those that do rejoice. 

Aquila. — We are to instruct the ignorant, reclaim the erroneous, support the 
weak in faith, raise up and comfort the feeble minded, and admonish and reprove 
with meekness the sinful soul. 

Priscilla. — It is said in the word of God we must, becoming all things to all 
men, 'bear one another's burdens, and so fulfil the law of Christ.' 

1 Limborch. 



THE NEW COVENANT. 565 

Apollos. — I see this, do my friend — tell me what is the rule of this charity? 

Aquila. — The love of ourselves, and the love of God and the Lord Jesus Christ 
as manifested toward us. 

Apollos. — Do you tell me so ? 

Aquila. — Indeed I do. The love of ourselves, is prescribed as the rule of lov6 
to our neighbour, 'Thou shalt love thy neighbour as thyself,' says the Lord 
Jesus, and 'Whatsoever ye would that men should do to you, even so do to 
them.' 

Apollos. — O ! what wisdom, to point out a rule by which every man may so 
easily judge whether his course toward his fellow man is right or wrong. But I 
do not understand this last text exactly. Are we to perform this duty without 
respect to the relations in this life ? 

Aquila. — I think not. For instance, we cannot suppose a father bound to obey 
and reverence his son, because he requires that of him according to the law of 
nature, and nature's God: but that we should do to another whatever we would 
have others do to us, did we occupy the relation in life, and were we placed in 
those circumstances in which they are placed. And even here a just distinction 
ought to be observed between what is our duty and what is only lawful. 

Apollos.-- What is meant in this ? 

Aquila. — That we should think ourselves bound in duty to do to our neighbour 
that which we think he owes to us in the like case ; and that to be just and 
right for our neighbour to expect from us, and for us to give him, which it is law- 
ful for us to expect from him. 1 

Apollos. — This is a difficult point. 

Aquila. — It is, and we must take care that we do not confound what is due 
with what is only lawful, and what is only lawful with what is an imperious 
duty. 

Apollos. — I perceive this, I think. 

Aquila. — And it is apparent from all this, that we here have an infallible rule of 
love to our neighbours : for as no man can be ignorant of what he would have 
another do to himself, so neither can he question what is his duty toward his fellow 
man. Nor is the equity of this our duty less visible: for what can be more equita- 
ble than to do that to another which we would have him do to us ? This, my 
brother — is a rule that may be always and easily applied. 

Apollos. — It is indeed, my friend. 

Aquila. — Another rule is the love of God and the Lord Jesus Christ toward us. 
This as a rule of our charity, which seems to consist in several things. The first 
is, that as God and Jesus Christ loved us while we were yet sinners, and at enmity 
with Deity, so should we also love our enemies. Another is, that we should love 
those who are meaner or lower than ourselves, and from whom we can expect 
no return to be made, for God commendeth his love toward us in that while we 
were enemies 'Christ died for us,' and he remembered us in our 'low estate. 1 
And moreover, after the example of God and Jesus Christ, we should freely and 
heartily forgive the offences committed against us by others, ever praying forgive 
me as I 'forgive those who trespass against' me. And after the example of Christ 
we should lay down our lives for brethren. 

Apollos. — How sincere must such love be, my friend ? 

Aquila. — From it we may infer not only the sincerity but the constancy 
of that love which grace begets for man in our hearts, for God loves us sincerely 
for our own good alone, and even unto the end. This and the other properties of 
christian charity are beautifully described by the apostle Paul, in the 13th chap. 
1 Cor. 'It suffereth long and is kind, charity envieth not, charity vaunteth not 

1 Clarke and Limborch. 

72 



566 THEOLOGICAL COLLOQUIES. 

itself, is not puffed up, doth not behave herself unseemly, seeketh not her own, is 
not easily provoked, thinketh no evil, rejoiceth not in iniquity, but rejoiceth in 
the truth, beareth all things, believeth all things, hopeth all things, endureth all 
things. Charity never faileth. Now abideth faith, hope, charity, but the greatest 
of these is charity,' i. e. love. 

Jlpollos. — Yes — and it shall abide forever. But from your exposition and 
acceptation of the term charity, and the object which you have pointed out, I 
should infer that an equal degree of love in all cases and to all persons, is not 
prescribed to us. 

Aquila. — All stand on an equal ground with respect to the good, for we ought 
to pray and earnestly beg that eternal life, man's chief good, shall be granted to 
every man as well as to ourselves, and we should seek to promote it as far as 
possible. There is, however, some difference of order in our wishes, as we ought 
to desire it immediately for the pious, but for the impious, on their repentance 
and faith in subservience to the divine will. 

Jlpollos. — But with respect to the affection, and the external effects, is there not 
a great deal of difference in our charity ? 

Aquila. — There is. Hence love is usually distinguished into that of benevo- 
lence, whereby we wish and do well to another, though unlike ourselves, and 
deserving the contrary ; and into the love of friendship , whereby we desire to be 
joined to and associated with any one that is like ourselves, and do him a kind- 
ness, as one who deserves it. 

Apollos. — Then our affection varies according to the different foundations from 
which it arises. 

Aquila. — Certainly, for either it is founded on an opinion that the object to be 
loved deserves our affection, as being the friend of God, that is, he is a pious and 
good man ; or else only on the divine command, which enjoins us to love all men, 
though we should be certain that this or that man, by reason of some vice or other, 
is unworthy of our love. 1 

Apollos. — The former of these is a more intense, free, strong, and constant love 
than the latter. 

Aquila. — Yes — and expresses itself with zeal and fervency, while the other is 
of an inferior degree, and to be exercised toward those whom we cannot love in 
the most ardent manner. 

Apollos. — Well — with respect to the exercise and the effects of this love, is there 
not also some difference? 

Aquila. — Assuredly, there is a disparity in the frequency, order, and extent 
thereof, according as the variety of circumstances require and make the different 
acts of charity necessary. 

Jlpollos. — I do not exactly understand this. 

Aquila. — We ought, for instance, to exert our charity very frequently toward 
those, in whom there are more frequent occasions given us of expressing a true 
love toward them. Order ought likewise to be observed, according to the greater 
or less worthiness of the objects of our charity. Thus good men, and those who 
have been our benefactors, ought to be beloved more than others. 

Apollos. — But are there not circumstances which require this order to be 
inverted ? 

Aquila. — There are : thus extreme necessity ought to make us prefer a man 
that is less worthy to the one more worthy, especially if he labours under some 
common calamity. 

Jlpollos. — Then a lower degree of love must be due to our enemies than that 

1 Limborch. 



THE NEW COVENANT. 567 

which is due to our brethren, who serve and are united to us with love sincere and 
unfeigned. 

Jlquila.—l think so, and here it may be remarked that, as love varies with 
respect to more or less familiarity which the object has with us, so toward our 
enemies it sometimes differs with respect to affection and the external effects of 
charity, as the object more or less renders himself guilty in the sight of God by 
his hatred to us. 

Apollos. — Explain yourself. 

Aquila. — Some may be enemies out of ignorance, and owe the christian ill-will 
because he does not know what sort of a man he is, and thus supposes him to 
deserve his enmity and hatred." This may proceed from several causes. Little, 
as you would suppose from the cause of religion, when they think that the chris- 
tian man has none, or that he is not only wrong but perverse* and opposed to the 
religion they suppose themselves in the possession of, hence they view him as an 
enemy of God, and deserving the hatred of all, especially good men. This was 
the case with Saul of Tarsus. And again, there is a difference of some opinions 
about the same religion ; for men are commonly too much wedded to their own 
notions, and too often despise and hate those who differ from them. This is gross 
ignorance, and less excusable than the former. In addition, the espousing of 
any cause which they think to be either too bad or too trifling to be contended for, 
and all these causes produce their legitimate effects. 

Priscilla. — Another is, when without any just reason, a man goes over from 
one party to another. 

Aquila. — Yes — this is also a cause, and all that have been named may be 
traced to ignorance. Passion rules others and carried away by a sudden gust of it, 
whether there be cause or not, they think, speak, and act ill towards us, by endea- 
vouring to blast our reputation, injure our estates, or touch our lives. Others 
are enemies out of pure malice, and although we deserve it not, but rather their 
love, wish us ill, and seek to injure. This may proceed from a mere inclination 
to injure us, without the least prospect of doing themselves the least benefit, or 
kindness, or from the expectation of some private advantage, the consideration of 
public tranquility, or for the sake of one that is their friend. From these various 
causes men become the enemies of christians. 1 

Apollos. — And we must still love them. 

Aquila. — To all, under any circumstances, we owe an affection of charity. 
And we must heartily pray for them, although they seek our lives. We must 
pray God to change the evil disposition of their minds, to give knowledge to the 
ignorant. Calmness of temper to the passionate, and humanity to the malicious. 
We must pray that God would not withdraw the means of conversion from, nor 
deprive them of those things conducive to that end. We owe them also the 
exercise and effects of charity. 

Apollos. — What are these ? 

Aquila. — First, we must not blast or injure their reputation and good name, 
even if we have an opportunity of doing so. St. Paul says, 'charity suffereth 
long and is kind,' f seeketh not her own is not easily provoked.' And we are not 
allowed immediately to believe any ill report that may be raised of them, for 
'charity never faileth, it beareth all things, believeth all things, hopeth all things, 
endureth all things.' We must not injure their estates, even when we might do 
it lawfully, though they may have injured us, especially when only a damage 
would be done to them, and no advantage arise to us thereby, and if we are not 
to touch the character and property, surely not the life or health, by way of 
revenge, or for the gratification of humour. Bat above all, my friend — we must 

1 Limborch. 



568 THEOLOGICAL COLLOQUIES. 

do even these our enemies, all the good we can, as occasion may serve. We 
must supply them in their wants, assist them when in danger, and to the utmost 
of our power, defend them in the possession of their reputation, lives and estates. 

Priscilla. — O ! this is the doctrine of our Lord. 'Love your enemies, bless 
them that curse you, do good to them that hate you, and pray for them that 
despitefully use and persecute you. 1 

Aquila. — And all too, 'that ye may be the children of my Father which is in 
heaven, for he maketh his sun to rise on the evil and on the good, and sendeth 
the rain on the just and the unjust.' 

Apollos. — St. Paul enforced it, 'therefore if thine enemy hunger feed him, if he 
thirst give him drink,' 'be not overcome with evil, but overcome evil with good.' 
But, my friend — is it not lawful for us to vindicate our reputation from the calum- 
nies of an enemy ? 

Aquila. — By all means, for the Saviour and St. Paul vindicated themselves from 
calumny. Thus Christ says, 'If I have spoken evil, bear witness of the evil, but 
if well why smitest thou me ?' And the 26th chapter of Acts is a vindication of 
the apostle before Agrippa. Indeed this may be done from the very example 
before us, though it may reflect on the reputation of others, whom by a frank and 
ingenuous apology for ourselves, we manifestly prove to be guilty of calumny. 
For our love to an enemy ought not to be extended so far as to give the world 
occasion of suspecting that he has reason to be our enemy, for by this means the 
cause of God would be injured, and Deity himself be insulted, as innocence and 
justice would be oppressed, and a pattern set for others to imitate the same wick- 
edness of defamation. 

Apollos. — But is it lawful to call such an one a calumniator? 

Aquila. — Surely we ought not to do this, especially rashly, for it is possible that 
the man may have spoken against us by mistake, or prejudice, or in a sudden pas- 
sion. And besides, what sort of a temper should we have if we give him that hard 
name? May not this be in the spirit of revenge, if so it is notoriously unlawful, 
and how easy is it for us, in a mild and friendly manner, to show that it is a 
calumny raised concerning us, and this is lawful? 

Apollos — But our Saviour often called the Pharisees 'hypocrites,' and even says, 
that they are 'of the devil,' and false teachers are called 'dogs,' 'evil workers,' 
'concision,' &c. 

Aquila. — The Saviour knew the heart, and all this was not said by way of 
recrimination, but as pastors and as teachers correcting the vices of sinners, while 
at other times they entreated, besought, and expressed the greatest gentleness 
toward them. But as they knew the true state of the heart, and were convinced 
that they uttered the truth, there being no shade of doubt, it changes the nature 
of the case, and they also spake without any prejudice or passion, whilst we are 
often carried away with anger, as if the cause were our own. But above all, the 
Lord of all had a right to speak and reprove sin in that way which seemed best to 
himself. 

Apollos. — Some have carried this so far as to say that it is unlawful for a chris- 
tian man to sue for his goods before a judge, in order to recover them from an 
enemy who has unjustly possessed them. 

Aquila. — This is certainly wrong, and subversive of all order, for in this recovery 
of our own just rights, there is no revenge or hatred, though it should be attended 
with some detriment to an enemy : provided, however, that we do all this without 
any intention of revenging the injury offered, or of getting back what is our due 
when the punishment that may be inflicted by a judge on our enemy, whether in 
person or property, is greater than the loss of our goods would amount to. 1 

1 Limborch. 



THE NEW COVENANT. 569 

Apollos — Well, suppose a man should offer us an injury, does not charity- 
require that we should resist? 

Aquila. — I think not, we may, nay ought to be on the defensive, not to revenge 
an attempt, but to prevent it. Surely this is not repugnant to charity. We may 
then admonish him to forbear injuring us, we may use our utmost endeavours to 
prevent him from doing us any harm, and if it cannot be prevented otherwise, we 
may resist by an appeal to the civil authority of the land, which is bound to pro- 
tect all its subjects alike. 

Jlpollos. — Hoav far then may resistance to personal injuries go, my friend? 

Aquila. — The law of nature arms every man in his own defence, the law of 
Moses seems to grant it, because it allowed of the killing a thief, that came by 
night to steal one's property. The christian religion forbids the revenging of 
injuries, and calls on us to submit to any privation, even the loss of life, for the 
kingdom of heaven's sake ; it does not prohibit the use of any reasonable means 
to avoid a direct attack on our person, such as getting out of the way, or warding 
off blows, but there is in it no precept that allows of blow for blow, any more than 
railing for railing. It belongs to Christianity to teach it subjects to suffer any and 
every insult in this life, looking to be amply repaid in one that is beyond the limits 
of this world's sorrows. 

Apollos. — O ! the way to heaven may be truly said to be a 'narrow way, 1 and 
the motives to charity are immense. 

Aquila. — Indeed they are, and they are all involved in its necessity, which 
we may now point out. It does seem natural to man to love, he is a creature of 
love or affection. Mind I do not say it is natural to love God, but it is natural „to 
love one another, indeed the very indigence of our nature points us to this duty, 
for no man is self-sufficient, we all stand in need of help from one another, and 
we feel it. God has made all mankind 'of one blood,' and on that account 
would have all men to look upon and love one another. This, my friend— is not 
all, we are regenerated by one and the same spirit, to one and the same hope of 
salvation, that we may be sons of the same Father, and members of the same 
'mystical body, 1 the Lord Jesus. God has commanded it, 'love one another.' The 
example of the love of God and Jesus Christ is before us. Love is commended 
of God, it is the bond of perfection and the mark of a christian, 'for he that loveth 
is born of God,' and 'by this shall all men know that ye are my disciples. 
Without charity to our neighbour we cannot be said to love God himself, for if 
we love not him whom we have seen, how can we love God whom we have not 
seen? 

Apollos. — This is true, and truly forcible. 

Aquila. — Without it, my brother — all other qualifications, our almsgiving, nay 
martyrdom itself, if the 13th chapter 1st Cor. be true, will avail us nothing in the 
sight of God, we must have it or perish. 1 

Apollos. — Nothing short of love will stand the test of the last judgment. Oh ! 
how deficient are our souls in love to God and man. 

Aquila. — The opposite of this heavenly principle, Apollos — is enmity or hatred, 
and, as opposed to love, it signifies a mind evil disposed toward another, and it 
sometimes denotes the very act of doing him an injury. 

Apollos. — What is its object ? 

Aquila. — It may be a man, considered as one discharging his duty, that is as 
pious, and is esteemed an enemy on that account. This hatred is diabolical, and 
tends to the destruction of an innocent person, who deserves no ill at our hands. 
It may, on the other hand, be a man considered as neglectful of duty, and this, as 
one who is not an enemy to us but to God : the wicked, and those who in error 

1 Wesley and Clarke. 



570 THEOLOGICAL COLLOQUIES. 

embrace a system not scriptural. Or it may be one who in our opinion has really 
done us an injury. 1 

Apollos. — What are the acts of hatred ? 

Aquila. — They are various, some certainly more heinous than others. Thus 
the not giving to and supplying a distressed fellow man with those things abso- 
lutely needed for soul and body, or the endeavouring to hinder him all we can 
from the enjoyment of these needed comforts. There is also an imprecation of 
the contrary evils upon him, and the inflicting, or causing to be inflicted on our 
neighbour any injury whatever, and when hatred arrives at this pitch it generally 
shows itself in some external acts, as the wounding or maiming the person, blast- 
ing the reputation, or by violence and fraud injuring one's estate. The highest 
degree of all hatred is the sin of murder, which is expressly forbid by the sixth 
commandment. 2 

Apollos. — Of course it is not lawful for a christian to hate his own enemies. 

Aquila. — Whatever allowances were given the Jews under the law to hate not 
only the idolatrous who were the enemies of God, but also such as were their 
own enemies, Christianity does not allow us to hate any person whatever. The 
Saviour expressly forbids the christian to hate his veriest enemy, but the rather 
to love him, he charges us to beware of all revenge, whether by the injured per- 
son or a magistrate's authority. 'Vengeance is mine, I will repay,' saith the 
Lord. 

Jlpollos.— But may not vengeance be exercised on those who injure us in some 
way ? 

Aquila. — It may, on this double account For correction and example, as an 
amendment to him that is punished, and a warning to others. In this case a 
magistrate avenges the injury done to private persons, but this kind of revenge, 
for the preservation of order in civil society by the law of the land, so far from 
being repugnant to Christianity, is in perfect accordance with it and the law of 
charity, for one of the great principles of the christian religion is to uphold in 
order and place civil government, and secure alike the rights of all. 

Jlpollos.— The magistrate punishes here then from compassion, and for the 
welfare of the state, which could not subsist without such authoritative and exem- 
plary punishment? 

Aquila. — Surely: but when it is only from private revenge, to gratify the pas- 
sion of the offended person, or his pleasure in seeing another suffer, and seeks to 
retaliate the injury by another, or else hurries him before a magistrate to gratify his 
disposition to revenge, then it is unlawful. The first, because it is a manifest 
breach of charity, which commands us to forgive and love our enemies ; and it is 
unj ust because a man sets up for a j udge in his own cause, of which being blinded 
with self-love, he cannot pass a righteous judgment. The latter, because though 
he offends not against justice, since he leaves his revenge to the arbitration of an 
impartial magistrate, yet is his deed directly opposite to charity as he designs 
nothing else, but the making his neighbour suffer, and delighting himself therein. 

Apollos. — Is it lawful for a christian to demand restitution, and that before a 
magistrate ? 

Aquila. — Certainly, as an act of justice, thus reparation is made for an injury 
sustained. One is thereby restored to a right from which he was unjustly 
deprived. In this case there is no revenge, nor is it any injury to the aggressor 
to recover what does not belong to him. And unless that recovery is made, a 
wife and children may suffer, and a man owes to his family at least as much as 
he owes to one who would defraud and rob him. If there be inability to make 

1 Limborch. 2 Clarke. 



THE NEW COVENANT. 



571 



restitution, then to inflict suffering on his person or character, when there is the 
disposition especially to make amends, is to take vengeance in our own hands. 
Jlpollos.— But does not the Saviour-say, 'if any man will sue thee at law and 
take away thy coat, let him have thy cloak also. 

Aquila.— The Saviour does not here certainly treat of all manner of restitution, 
but only of that which is attended with revenge, for it is evident that he speaks 
of the violent and fraudulent taking away of property, which is punished very 
severely by the law if any action should be commenced thereon: not of him who 
desires to have the matter determined by a magistrate, and to maintain his right 
by good and solid arguments. 

Jlpollos.— But the apostle reproves the Corinthians for going to law before a 
magistrate. 

Jlquila. — The apostle forbids brethren, members of the christian church, from 
going to law before unbelievers, infidels of that day, who were idolaters, and who 
would from thence take occasion to calumniate Christianity, but he does allow 
that those disputes may be made up by believers themselves. And, moreover, 
he does not here treat of all manner of controversies, when'both parties do really 
believe that right is their own, and are willing to submit to the determination of 
an arbiter, but of controversies about injustice and fraud. As it is lawful to 
demand restitution in case property be detained from us which is our due, so also 
is it right to receive satisfaction for a wound or maiming. Not an eye for an eye, 
or a tooth for a tooth, for this would be revenge, but if the person wounded or 
maimed be poor, then he may require, not only that the charge of the cure be 
defrayed, but that payment be made for time lost, though it must be left to honest, 
impartial men. This is just and right. 

Jlpollos. — And although men are the enemies of God no christian is allowed to 
hate them. 

Jlqxiila. — By no means. He may despise their deeds, but not their persons. 
If wicked we are to use all the means we can for their conversion to God. They 
must be admonished, rebuked, reproved if necessary, sharply, and if incurable, 
avoid with them all communion that they may be ashamed of their profligacy. 
Are they of a different profession in religious matters with us, and do they labour 
under some error, or are they even called heretics, still we are not allowed to rail 
against and anathematize, much less persecute them, confiscate their estates, 
banish them from their homes, and country as some have done, and even torment 
them to death. Such conduct is a breach of the great principles of Christianity that 
shall bring down the vengeance of God on the heads of many, who in different 
ages of the world have professed Christianity. The character of Christ's church 
is to be persecuted, not to persecute. 

Priscilla. — Do you not remember when the Saviour was travelling through 
Samaria, and was denied entertainment in a certain village, because he was 
goiDg to Jerusalem, two of his disciples would have called down fire from heaven 
upon the place, but he soon gave them to understand their error, 'Ye know not 
what manner of spirit ye are of.' The Jewish dispensation allowed force in the 
externals of religion, but he let them know that this was not to be the case 
in his. 

Aquila. — O ! no, his dispensation is one of grace, and he gave his disciples to 
know they had entered on a new era in religious matters. They were not 'under 
the law but under grace.' 

Jlpollos. — But it is said God hates his enemies, and David said, f Do not I hate 
them, O Lord, that hate thee,' &c. 

Aquila. — I defy any man to prove that God hates those who are good men, 
however in error, much less authorizes a persecution against them. And ihat 



572 THEOLOGICAL COLLOQUIES. 

conscientiousness which leads them to die for the sake of their opinions, is 
evidence incontestible of their sincerity. We have pointed out what we are to 
understand by hatred in the Deity, and as no circumstances can place us in his 
position, though he should be averse to the wicked, which is the case, yet have 
we to discharge toward them, and all men, our duties, which are imperious. 

^polios — -Are there not degrees in hatred as in other vices. 

Jlquila. — There are; the first is enmity, which is an inveterate degree thereof, 
and seeks an occasion to do our neighbour ill. When this happens on both sides, 
it is a breach of peace, when on one side only, it is a breach of charity. But 
there is another kind of hatred no less vile than the former. It is envy, the 
repining at another's prosperity. The heinousness of this appears in that the 
envious man does not seek any thing for himself, but only grieves at another's 
good fortune, which cannot damage him. And if he envies another for the good 
he enjoys, which he himself desires, this is an ambition that is repugnant to 
charity, which is of a benificent and a communicative nature. Besides the 
benefits, which he envies and desires are not religion, and which, though far 
superior to it in all its parts, he may have for asking, and God's grace will help 
to the attainment. 

Jlpollos. — I see envy has not the least pretence for an excuse. 

Jlquila. — No ! indeed — hatred may sometimes seem reasonable towards a very 
wicked person who has personally injured us, and while a conscientious man 
will know that is sinful, and a breach of charity, the less religious will justify it, 
but envy has no apology to make — it is a hydra of vices— it caused Cain to slay 
the holy Abel, and Joseph's brothers to sell him as a slave into Egypt. And all 
the persecutions of Christ and his apostles may be traced to this diabolical 
disposition. 

Jlpollos. — What a cruel sin this is. O! every minister of Jesus ought to preach 
against it. 

Jlquila.' — I will point out a few things as a remedy against it. Let us consider 
the great goodness of God, who scatters his good things with an indifferent hand 
on all mankind, and as he has designed all men to be useful to one another, so he 
has bestowed greater blessings on some, that they may impart them to others, so 
that to envy such is to arraign the divine bounty. And moreover we ought to 
consider the interest of the whole church, or state, or of mankind in general, 
which we are all obliged in our several capacities to promote, so that there is no 
occasion of envying, but rather of praising God for his goodness, in raising up 
such excellent instruments, as advance our interest and salvation. 

Priscilla. — How few ever consider these very important things. 

Jjlquila. — This is too true. But all ought to remember that envy is a sin of the 
heart which is hostile to every principle of christian charity and brotherly love. 
And as for hatred, God has declared it murder, for 'he that hateth his brother is a 
murderer.' 

Apollos. — And yet men can enter into mortal combat, and die with this prin- 
ciple predominating and ruling the whole soul. 

Aquila. — And such is the prevalence of what is called the law of honour, that 
men are permitted, to the shame of all laws, civil and religious, and the insult of 
all authority, both of God and man, coolly and deliberately to enter the field with 
the murderous intention of killing his fellow, and bidding defiance to the God of 
justice. The poor wretch, who ruined by drink, and infuriated by passion, in an 
evil hour, kills a man, is hung by the neck until he is dead ! dead ! dead ! as unfit 
to dwell, even in a dungeon, in this world, and few suppose that God will ever 
have mercy on him. But the cold hearted duellist, in whose bosom rankles the 
fell hate of his murderous soul, enters the combat, determined to kill. God's judg- 



THE NEW COVENANT. 573 

ment is that he is a murderer, and shall have his punishment. O ! when I think 
• how many amiable wives, and lovely children, and fond parents have had their 
hearts broken, and have been bereaved by this diabolical practice, I can, my 
friend — but be warm in opposition to it. 1 

Apollos. — I never think of it, that I do not wonder at the ignorance of man. 

Aquila. — And black hearted cruelty too, for as Doctor Clarke has said, all duel- 
lists are murderers, each meets the other with the design of killing. He who 
shoots his antagonist dead is a murderer, and he who is shot is also a murderer, 
the survivor should be hanged as such, and both buried side by side, at some cross 
way, as a warning to others, that they sin not. 2 

Priscilla. — But the love of God is a sovereign cure for all these wicked 
tempers. 

Aquila. — It is, Charity, heaven born charity ! not alms giving, but love, the 
love of God, and out of it, the love of our neighbour, not only prohibits all cruelty 
and every revengeful act, but every evil and injurious thought. This is the reli- 
gion that shall live when earth itself shall have passed away. This is not a mere 
speculative principle in the head, it is a flaming love, my dear friend — in the 
heart. It is an active principle, not properly a single virtue, but a disposition 
residing in the heart, as a fountain whence all the virtues of candour, benignity, 
forbearance, generosity, compassion, and liberality, as so many native streams 
flow, and run as from the holiness and general good will of the soul to every son 
of Adam. Philosophy never could teach such a principle, the schoolmen never 
could invent such a rule, f do to others as ye would that others should do to you.' 
Only Jesus, the "light of the world, 1 could give to man the key, and although to 
discharge this duty is impossible with the unregenerate man; yet, when the love 
of God is shed abroad in the heart, by the Holy Ghost given unto us, all is natu- 
ral, and all is easy, then the converted man loves his veriest foe, and is ready to 
kiss the dust from his feet, to prove the ardour and the sincerity of his affection. 

Priscilla — This is the principle, the genuine, the holy principle, by which the 
lion and the lamb are brought together. And it shall burn and blaze on our hearts 
when the world shall be consumed at the word of the Almighty. 

Aquila. — 0! Almighty God, grant unto us thy love, the essence of religion, in 
all its divine perfections, that we may live and enjoy it forever and ever. Amen. 



COLLOaUY XXII. 

GEXERAL DUTIES OF CHRISTIANS CONTINUED — OF RIGHTEOUSNESS TOWARD MAX, AND ITS 

CONTRARY INJUSTICE. 

Aquila. — At our last interview we considered, my brother Apollos— at large 
that charity, which is a fundamental duty that we owe to our fellow men, and 
we propose now to consider righteousness that other general duty, which we like- 
wise owe to all, and injustice its opposite. 

Apollos. — What is this righteousness of which you speak? 

Aquila. — It is that justice or equity according to which, as far as practicable, 
we regulate our conduct toward man. Of this term there are various acceptations. 
Sometimes it denotes the whole of religion, and in this sense our Lord uses it 

1 One of the first friends of my youth fell in a duel. 

% The Legislature of Virginia, my native state, has done much, by passing a law, not only to 
prohibit this base practice, but to deprive the duellist of every post of profit and honour under 
the government of the state. This, however, was not done till many a broken heart had 

mourned a murdered relative. 
73 



574 THEOLOGICAL COLLOQUIES. 

when he says, f For I say unto you except your righteousness shall exceed the 
righteousness of the scribes and pharisees, ye shall in no case enter into the king- 
dom of heaven.' This is the new birth spoken of by our Lord to Nicodemus, e ye 
must be born again/ of which the scribes and Pharisees knew nothing. Some- 
times again, however, it signifies the whole duty we owe our neighbour, and 
that special virtue which gives to every man his due. Besides these also, it 
denotes fidelity and constancy in observing the divine precepts, and last of all, it 
sometimes'signifies beneficence. 1 

Apollos. — Then it partakes somewhat of the nature of charity. 

Aquila. — We propose to consider it as a virtue distinct from charity, which has 
been defined as a constant propension and readiness, as far as possible, to render 
to every man whatever is his due. 

Apollos. — And what are its proper objects ? 

Aquila. — All external things of any kind. All things in which the right of 
property can be claimed, and although the body and reputation may both fall 
under this head, yet the common objects of justice are possessions, whether real 
or personal, whether of money or estate, for about these claimants mostly contend, 
and concerning them the question of right arises. This virtue then takes it for 
granted that men have a just dominion over the things which they have gained 
to themselves, as their property, and that God, who has given the earth for their 
possession, has also granted to them the just rule thereof. 2 

Apollos. — Is it so, that according to some, the just dominion of this world 
belongs only to the elect. All men in the fall of Adam, save those unconditionally 
appointed to eternal life, being without inheritance therein? 

Aquila. — This is an opinion built on a ruinous foundation, as we have, on ano- 
ther occasion shown, there being no such an absolute election without condition. 
And this opinion would become the mother of all sedition, for as all would be 
willing, on such conditions to be the elect, so also would they be ready to put 
others out of their possessions in order to inherit the same themselves. And 
moreover, it is directly against the Holy Scriptures, which, while it informs us 
that Christ had not in this world 'where to lay his head,' also informs us that his 
servants, the elect, whose master declared, f my kingdom is not of this world,' do 
not 'lay up for themselves treasures upon earth,' but their inheritance is in another 
and a better clime than this. 

Apollos. — But does not St. Paul say, f All things are yours?' 

Aquila. — In the context, no mention is made, my friend — of the good things of 
this life at all. St. Paul shows that all human boastings, as to things of this life, 
were vain. They were not especially to boast of being disciples either of Apollos 
or himself, "for all things are yours.' Glory not in men, for all they have God 
gave them, and all was given for your sake. So that this text has no such mean- 
ing. The fact is, that all men have a lawful dominion over the things of this 
world conceded to them by the Almighty, and the things which they have by 
lawful methods secured to themselves, as their property, may be possessed by a 
just title. 

Apol'os. — But how is this title acquired? 

Aquila. — In several ways, sometimes by a just seizure and a lawful entering 
into the possession of a thing. At other times, by the right of inheritance, when 
a man succeeds another as heir to his estate by the lawful will of the testator. 
Also, by donation, when a man freely grants another any part or portion of his 
whole estate. Sometimes by wages, which are a reward for work done. And 
lastly, by contract, when one man makes over his estate to another by some 
obligatory act or deed. 3 

1 LAmborch. - 2 Smith and Say. 3 gay and Way land. 



THE NEW COVENANT, 575 

Jipollos. — But tell me, what do you mean by a just seizure ? I do not under- 
stand this title exactly. 

Aquila. — The lawful entering of any thing, especially land, is considered a just 
seizure. Anciently the earth was the habitation common for all men, without 
any special distinction of possessions, but upon the increase of mankind -a certain 
portion fell to every man, who having made the first seizure, or who had first 
possessed it, and he was considered its owner. Unless God, out of his special 
favour was pleased to give the possession thereof to another. 

Jipollos. — Was this ever the case? 

Aquila. — It was, for God, as the sovereign of the world did by decree dispossess 
the Canaanites, and grant their possessions as a donation to the descendants of 
Abraham by Isaac. Thus the first division of dominions was introduced, which 
was not only necessary but just. 1 

Jipollos. — Do you say it was necessary ? 

Aquila. — I do, for the avoiding and preventing all contentions that might every 
day happen about the right of property. And besides, all things might be better 
looked after and improved when divided into small parts, which are generally 
neglected when held in common, as is evident from the state of all Indian and 
barbarous countries. It was just, because it was founded not only on human but 
divine right, thus that God himself ordered the distribution of men over the whole 
world, his possession, and effected it by confounding the language of the whole 
earth, and sending man forth from building the tower of Babel. Hence even to 
this day the islands and uninhabited portions of the earth fall to the share of those 
who first settle them, and of right they should for the peaceable administration of 
things. 2 

Jipollos — Justice then is conversant about those external things over which a 
man has a right by a just title 1 

Aquila. — Yes — and this consists in righteousness, being chiefly concerned about 
more or less. For when there is any contract made between two persons, if 
righteousness be observed, it is impossible but that one will have more than the 
other, while both may have some portion assigned them. The proportion thereof 
has been spoken of as either simple or analogical, the former lying between two 
terms, and the latter has been called a similitude of ratios. These terms, how- 
ever, are better suited to the arguments of political economists, my friend — than 
to our subject, it will however lead us to notice that this righteousness or justice, 
of which we speak, is either distributive or commutative. 3 

Jipollos. — What is distributive justice ? 

Aquila. — Speaking in regard to the things, of course, of this world, it is that 
which is concerned in the distribution of those public honours and rewards which 
observes an analogical proportion, as just now suggested, as distributing things 
to persons according to their merit and dignity somewhat unequally. But com- 
mutative justice is that which we have chiefly to consider at this time, and which 
regards our subject chiefly. 

Jipollos. — What is commutative justice, my friend? 

Aquila. — It is that righteousness which is taken up chiefly in contracts, and 
relates to the goods of private men. Herein a simple or arithmetical proportion 
is observed, since it regards the value of the things without any respect had to 
persons. But for the due observance of justice in commutations and contracts, it 
is not always necessary to make retribution in the same kind, number, and quan- 
tity. For although this be requisite in restoring any thing committed to our 
charge, yet in the business of commutation it cannot take place ; for it very often 
happens either that a man cannot, or else it is to no purpose to repay a thing in 

i Vattel, Say, and Limborch. 2 Ibid. 3 Limborch. 



576 THEOLOGICAL COLLOQUIES. 

the same kind. Therefore this simple proportion andr etaliation is not required, 
unless a compact or obligation, or the divine law in some cases enjoined it. 1 

Apollos. — Commutative justice then consists in paying to another the price 
agreed on for property, which by contract he delivers me ? 

Aquila. — Or if it be agreed on that payment shall be made in a certain time, the 
promise until the time has elapsed is, instead of the thing itself, when payment 
must be made. 

Apollos. — And if payment be not made a wrong is done? . 

Aquila. — Still there is room for what is called corrective justice, whereby 
matters are adjusted, and the injured party is satisfied, from the fact of incapacity 
to pay, from circumstances not under the control of the buyer, say losses by fire 
or other providential acts. Sometimes by the fraudulent deeds of A, B is placed 
in a condition not to be able to pay C, and so C is rendered incapable of paying 
D, So far does the injustice of one man often affect others, 

Apollos — And to restore to one whatever has been unlawfully obtained is 
restitution ? 

Aquila. — It is, and nearly allied to justice is equity. This is, as has been sug- 
gested, a moderation used in requiring our due. For the laws are general rules, 
prescribing what is just, considered in itself without any other circumstance. 
Now it may happen that a fact may be attended by some circumstances which a 
legislator had not foreseen ; if he had, it would have been provided for. Here 
then it is, that equity takes place, it corrects and moderates the rigor of the law, 
not minding so much the letter of it as the intention of the legislator, and the 
dictates of reason and conscience. 2 

Apollos. — What then are the offices of equity ? 

Aquila. — They are two, when we require any thing justly of another, either 
upon our own or the public account, we should not stand too rigidly upon our 
terms of right, especially if the debtor be an honest but poor man, and other cir- 
cumstances persuade us to recede a little from our right. Again, if any thing be 
demanded of us which we cannot deny to be justly due, though by some special 
pretence of law we might be able to defend ourselves, yet we ought not to make 
use of such an exception, but should voluntarily forego our right, as there are 
weighty reasons why we should not make use of law, which might be done, 
righteousness requiring the reverse. 

Apollos. — But as justice consists in a righteous proportion, I would ask, my 
friend — if it is correct, in trading, to purchase goods cheap, and then sell them 
dear, and at an advance as great as we can? Is not this injustice, and conse- 
quently contrary to the divine law ? 

Aquila. — It is not, I presume, unlawful to trade according to the custom thereof, 
so far as on the whole, that custom may be equitable. A man buys cheap but 
hazards much, sells high and may have to buy the next stock higher still. There 
is danger of extortion unless his profits be restrained within due bounds. For the 
article may be necessary to some people who could not be furnished with the 
necessaries of life, and consequently could not subsist without it. And moreover, 
it is no where forbid that I know of, except so far as a breach of the golden rule 
which requires us to do as we would be done by. On the whole, an advance of 
twenty-five per centum, including and covering all risk, is considered a fair, 
profit on the capital invested. 

Apollos. — But does not St. James say, 'Go to now, ye that say to-day or to- 
morrow we will go into such a city, and continue there a year, and buy and sell 
and get gain, whereas ye know not what shall be on to-morrow.' Is not this a 
prohibition of trading for gain ? 

1 Vattel and Smith. 2 Smith and Way land. 



THE NEW COVENANT. 577 

Apollos. — I think not, he only forbids the placing the heart so much upon it, as 
to be induced to purpose to do a thing not in the divine strength, saying, 'if 
the Lord will.' Now if any man shall look at his own industry, and not at the 
necessity of divine assistance, and thus purpose, he does wrong, but he may trade 
if he will do it as a christian man, and profit too, provided he 'does to all men as 
he would that they should do to him.' Nor does the gain obtained by trading 
seem to be opposed to the righteousness of proportion required in justice, for 
prices always rise and fall according to scarcity or plenty. He, therefore, 
who buys a commodity at a cheap price in countries where there is a plenty 
of it, and at perhaps the hazard of life transports it to another country where it is 
scarce, especially if it be a necessary of life, deserves in justice an advance on the 
same, and there is no breach of righteousness, for he buys and sells at the market 
prices of the different countries in which he trades, and it is correct that there 
should be a recompense over and above for the danger and loss to which he 
exposes himself, and no constraint on him who buys. 

Apollos. — But many say that in the course of trade things are brought over from 
other countries which are not needed, and are only calculated to augment a dispo- 
sition to luxury. 

Aquila. — This is true, but we ought to distinguish between the use and the 
abuse of a thing God has mercifully provided the world with these things for 
man's comfort, and also enabled him to transport them to other lands, but if they 
are abused it is not the fault of the merchant by any means, but the fault of the 
consumer. True, there should be no injustice and cheating in merchandizing, 
this is a sin any where, but if men who buy will injure themselves they must, my 
friend — abide the consequence. I have never traded in goods for myself or any 
man, and never expect to do so, but I have from close observation concluded that 
merchants are a most valuable portion of any community. Among jobbers and 
their counter boys you will find unprincipled persons, but these are not the high 
minded and often pious men, who find a market for the surplus commodities of 
every land, and thus give employment to, while they feed virtually the poor, who 
otherwise would beg bread or die in a ditch. Such men are next in importance 
in any land to the farmer, who makes the bread, and doubtless as merchants 
extend commerce, God will make them and their ships the means of carrying the 
gospel to the ends of the world. A ship of war can never carry that peaceful 
chart of man's salvation, it must go in a merchant's ship, an ark of peace. God 
Almighty send it to the ends of the earth. Amen. 

Apollos. — My very soul responds a hearty amen to this blessed prayer. 

Aquila. — Pardon, my friend — this digression — we will proceed. As men are 
greedy of gain, and are too apt to be led off from the path of righteousness by the 
love of money, there are certain rules which ought to be pursued in order to 
render merchandizing just, and consonant to the laws of Christianity. 

Apollos. — What are these, my brother ? 

Aquila. — Let no vender impose upon a purchaser by putting off and palming 
upon him his damaged goods and wares, which for want of skill to discern, or 
because they are imperceptible, are purchased as good. Let no buyer decry 
articles in order to get them cheaper,, and tell false tales of lower prices at other 
stores. Let no seller cheat with false weights and measures, nor exchange good 
articles when sold, for others much worse, and send them in their place. 

Apollos. — Indeed, these are good rules and will work well on both parties. 

Aquila. — Let no buyer take advantage of the necessities of the seller, in order 
to get an article below the market price. If any persons are to have articles 
sold them cheaper, it ought to be the poor. O ! when shall we find a merchant 
whose piety will induce him to sell to the necessitous, a yard of goods, or a pound 



578 



THEOLOGICAL COLLOQUIES. 



of life's necessaries, as low as he will sell a hundred yards, a hundred pounds, to 
a wealthy sinner, for luxurious living. 

Priscilla. — Ah ! many a poor widow has to pay for her children's bread and 
clothing, earned by her own hands, with many a pang of soul, from fifty to one 
hundred per cent, advance on the wholesale prices. 

Aquila. — Things absolutely necessary for human life ought always to be sold 
according to the market price, and have in them the legal weight, as bread and 
provisions of all kinds. There can be no excuse in religion for a man selling 
provisions above the accustomed or market price. Where is the good man who, 
when bread is scarce, while he has in store purchased at low prices, will instead 
of selling to speculators at exorbitant prices, dispose to the poor and working 
classes, at a moderate profit, and that by retail. Where is the vender of bread 
stuffs that will allow the poor a reasonable time for payment, or grant them facili- 
ties in the purchase of a little, that are granted to the rich in the purchase of a 
great deal? All those practices of praising goods on the part of the seller, darken- 
ing of windows, and an augmentation of the prime weight of articles, &c. are 
contrary to right, as well as that disposition to trouble without intending to buy, 
and decrying the quality of goods in order to purchase at a lower than market 
prices. Any christian man, if he need an article and has the money to buy it, 
ought to be willing to purchase at the accustomed prices ; lower he ought not to 
want it if he could get it. 

Apollos. — Is usury lawful and in accordance with righteousness 1 

Aquila. — It depends somewhat on that which you define usury. 

Apollos. — I mean by it an amount of interest over what is allowable by lav/. 

Aquila. — Usury has been called sometimes an amount of interest agreed on 
between parties, without respect to law. Some do believe, any amount of interest 
unjust. It does appear, however, reasonable that he who is to profit by the loan 
of a man's money, ought to give to the lender a portion of the profit to be made 
by it, especially as the true owner .could use it without the interference of the 
other. But it does appear to me to be sinful when a greater amount is demanded 
for the use of money than the laws of the land allow, for two reasons — first, it is 
a violation of civil law in matters where legislators have the right to act, and as 
good citizens we are bound to obey, more so as christians, and secondly, it is a 
violation of a principle laid down in the purchase and sale of goods, it is giving 
for money more than the market price, and that price too, established by positive 
law, enacted by the constituted authorities of the country, whom, as christians, 
we are bound to obey. As for compound interest, as well as usury, it is a method 
by which the entire capital of a man is consumed. I do not think that a christian 
can lend a poor man money to buy bread to sustain himself and his family, when 
they are in want of the necessaries of life, on interest, and have a clear con- 
science. How many poor men are kept at work all their lives to pay a little 
nioney occasionally lent, and the interest thereon. If it were for trade, my 
friend — it would be a different thing, but money lent for bread to feed a starving 
family on interest, especially when life cannot be well sustained without it, is a 
sin that God will judge. 

Apollos. — O ! this is a cruel thing, it never entered into my mind to look at its 
virulence before. 

Aquila. — I am clear that when a profit is to ensue from trade, a portion of that 
profit ought to go by way of interest to the lender, who is the true owner of the 
money, but, I doubt, my friend — whether a christian under any other circum- 
stance, can take interest with a clear conscience, especially from the poor and the 
house of God. 

Apollos. — O ! I do not like taking interest from' the church. 



THE NEW COVENANT. 579 

Jlquila.— This is not as it ought to be. A church ought always to be'paid for, 
or better never be built, but if any are so good as to volunteer their money for its 
use, let it go without interest, for surely God is daily paying us enough without 
our demanding interest from him. No church can be said to be given to the 
Lord, and to be his until it be paid for. When this is done, we have only to 
present, and God will receive it. 

jlpollos.— But does not God forbid the lending of money on interest altogether, 
has he not said that it is an offence to lend on any usury or interest at all in the 
laws for the Jews ? 

Jlquila.— I will quote the texts, my friend— that you may see it is only lending 
to a poor or a necessitous brother, thus 'If thou lend money to any of my people 
that is poor by thee, thou shalt not be to him as an usurer, neither shalt thou lay 
upon him usury,' i. e. any interest at all. "And if thy brother be waxen poor 
and fallen in decay with thee, then thou shalt relieve him, yea though he be a 
stranger, or a sojourner, that he may live with thee, take thou no usury of him or 
increase,' i. e. interest, 'but fear thy God that thy brother may live with thee, thou 
shalt not give him thy money upon usury, nor lend him thy victuals for increase.' 
The same law is virtually rehearsed in Deuteronomy. Now who does not see 
that the money lent, is to the poor and necessitous, even to those in need of the 
common sustenance of life? 

Jlpollos. — This is obvious indeed, but does not the Saviour say, 'lend hoping 
for nothing again.' 

Aquila. — Surely he here speaks of money extorted from us by force, not of 
those to whom it is trusted by agreement or specific contract,' my friend — for he 
expressly calls them 'our enemies.' The meaning does appear to be, that so far 
from revenge we ought to give them freely the money which they would extort, 
though we hope for nothing again. But suppose all manner of lending is meant, 
nothing can be inferred from it against what has been said, for what is lent, is 
either to a poor or to a rich man. If to a poor man, nothing is to be expected if 
he be unable to pay interest or principal as said : if to a rich man, then the mean- 
ing is that though he should prove ungrateful, yet lend it if he ask of thee, 
'hoping for nothing,' i. e. though thou canst not hope that he will do as much for 
thee.' 1 

Apollos. — This seems to be a reasonable explication. 

Aquila. — A third one may be added. The original is 'despairing nothing,' and 
has been by some supposed to mean, by thy kindness, cause no man, not even 
your enemy to despair of your charity, if he should ask it, and this it is thought 
agrees well with what is said in St. Matthew, 'Give to him that asketh thee, and 
from him that would borrow of thee turn not away.' 2 

Apollos. — But, my friend — money is a barren and unfruitful commodity, while 
interest is of considerable increase, and will eat out the principal. 

Aquila. — True, unless properly improved, but while money is barren, as a sub- 
stance, it is not so as respects its use. What injustice is there in a man's being 
obliged by bond to give me a share in the profit which he obtains from the use of 
my money'? And if it be. lawful to receive rent for a house, or lands, with which 
to shelter and feed a family, it is certainly lawful to receive an income on the 
money with which they might be purchased. 

Apollos. — But, my friend — leaving interest, how is it with pawn-brokers and 
bankers 1 

Aquila.— -These are men who advance money, without distinction of rich or poor, 
on pledges granted. Now whether it be sinful or not, it certainly argues a great 
want of christian charity to put the poor on the miserable shift of pledging their 

1 Liimborch. 2 Ibid. 



580 THEOLOGICAL COLLOQUIES. 

little all in order to procure the means of present living. In most cases this trade 
is highly criminal, because all such men do not propose, by that mode of living 
to relieve the poor, but to make gain. And they never inquire whether the man 
who pawns property is rich or poor, and it is possible that many an article pledged 
was stolen from some one, by those who are excited to it because they can pro- 
cure money thereon, no questions being asked. 

Priscilla — If there were no receivers, there would be no thieves. 
Jlquila. — And if the object were to relieve the poor, the amount of interest, is 
so enormous as to exceed all bounds, and constitute every pawn-broker, in nine 
hundred and ninety-nine cases out a thousand, a bare faced extortioner. O! when 
shall the day come in which an association shall be formed to give a little money 
in the form of an extra price for labour, suited to the condition and trade of all 
the poor> and aid them thus to make a living for themselves and families. Asso- 
ciations of pious men, and of philanthropists ought to be formed in every large 
community, with committees to inquire into the character and trade, as well as 
condition of indigent persons, and help them by giving them work to do. Espe- 
cially ought woman, always tender-hearted and kind, to engage in acts of charity 
such as these. We cannot otherwise discharge our duties to our fellow men. 
God has laid us, by his kindness, and that of others, under obligations to do so. 
How many bereaved and broken-hearted widows are left, especially in cities, to 
mourn the destitution and distress, often abject, of themselves and children. But 
especially the poor orphan girl. O ! my friend — how often has my heart bled, 
while I have witnessed the ignominy and wretchedness of some of the most pro- 
mising flowers that ever bloomed forth in nature's garden. Parents are gone to 
the grave — friends who flattered and caressed in the hour of prosperity, in adver- 
sity, have as depraved man often does, proved faithless and ungrateful. He who 
plighted his vows for protection and comfort in future life, has proved false, and 
in the blackness of that dark heart, whose midnight deeds prove him a villain, he 
has succeeded, and betrayed to ignominy and want, and doomed to mourn through 
life the loss of all that is dear to a woman's heart ; her character, her fair fame. 
O! when shall holy matrons be found who will pluck, as from hell's iron grasp, 
those who have been ensnared and ruined by the duplicity and baseness of men? 

Jlpollos. — May not all that you have said in regard to assistance to the poor, 
be applied to professions also, and the benefits resulting from their exercise ? 

Jlquila. — They ought — it is the disgrace of any profession to let the poor want 
the aid that it can impart. At every bar there ought to be a society for giving, 
counsel, without fee, and defending the cause of the fatherless, the widow, and 
the distressed poor. In every neighbourhood, and city, a society of physicians 
for granting their advice and administering to the poor and destitute. I have 
known, and now know, some attornies, as honest men as ever breathed, who do 
it constantly. And I must say, my friend — it is seldom the case you find a doctor 
so cold hearted and brutal, as to refuse advice and medicine too, to the afflicted 
poor. Perhaps, on the great whole, doctors give more to the poor of their educa- 
tion, time and means, than almost any other portion of society. 

Priscilla. — I believe they do, but if ever a poor person is cured of a dangerous 
disease., the doctor is amply repaid, for such, sound his praise and bring him 
custom. 

Jlquila. — Well— God pays him for his attention to the poor, 'for he that giveth 
to the poor, lendeth to the Lord.' 

Jlpollos. — A minister of Christ is bound to attend and relieve the poor. 

Jlquila. — He is, and false and faithless to his God, his people, himself, and his 
ordination vows, is that minister, who never searches out and seeks to relieve the 
poor. What? a man sent to preach the gospel to the poor, and not know where 



THE NEW COVENANT. 581 

they are, and how they do? Indeed, my brother — this is the disgrace of many 
in the christian ministry, that they never attend to the Lord's poor. All are his, 
and his benefits to us lay us under obligations to visit, instruct and relieve them. 
And I believe, if every minister of every name, would do this, there would be 
many plucked from ruin and ignominy, that are now in want and disgrace. Few 
would be left friendless. Did every minister seek out and visit the poor, instruct 
them in piety, ascertain their wants, call on the rich of his flock to help them, 
send those who have means, to search out in garrets and cellars, the forsaken, 
but worthy, destitute persons, who dwell there and oft in silence and in sorrow 
weep for bread. But f must proceed with our subject. 

Apollos. — O ! my friend — you have opened in my soul a feeling for the poor, 
that I hope I never shall forget. I pray God to help me, that in future years, I 
may never forget that the poor belong peculiarly to my Lord, and that he who 
giveth to the poor lendeth to him. 

Aquila. — The surplus of every house granted to the poor would bestow comfort, 
and enough on all the needy, in all the world. In continuing our subject let me 
say, injustice is opposed to righteousness and justice, and is that act whereby a 
man refuses when he has ability to give another his due. It has several branches. 

Apollos. — What are these? 

Aquila. — It is injurious, in taking what does not belong to us, and in not 
defending another's right, when it is our duty to do so. It is sometimes done 
merely by fraud and deceit, and sometimes by violence, by improper weights and 
measures, over-reaching in a bargain, corrupting of judges, spinning out a trial 
to exhaust the funds and patience of the poor, and by accusing falsely. Thus 
was it with Potiphar's wife accusing Joseph, and Jezebel setting up false wit- 
nesses against Naboth. 

Jlpollos. — Sometimes it is done by a misconstruction of words, is it not? 

Aquila. — It is, by wresting the words of an individual, thus, false witnesses 
misrepresented the words of our Lord. Sometimes a part of a fact is related, 
and a part concealed, so as to render it suspicious. So Doeg accused Abimelech 
to Saul : others accuse men of what they know will take away life, as those 
wicked persons accused the three Hebrew children and Daniel. 

Apollos. — What are the methods of its accomplishment? 

Aquila. — It is committed either openly, when a man does not dissemble or 
conceal it, or covertly, under the profession of friendship, thus Absalom killed 
Ammon; Joab Amasa, and Judas betrayed his master. Sometimes under the 
form of justice, as we have seen, sometimes under the mask of religion, so 
Simeon and Levi killed the Shechemites, and the Pharisees under pretence of 
making long prayers devoured widows' houses. 

Apollos. — What are its causes ? 

Aquila. — There are several, but the chief are covetousness, as the case of 
Demetreus and Judas, or ambition, as in the case of Absalom and Athaliah, who 
killed the 'blood royal,' and Herod who killed all the children about Bethlehem. 
Sometimes it is pride, as in the case of Haman, who sought to kill Mordecai and 
the Jews, sometimes the desire of revenge, as was the case with Joseph's mis- 
tress, and often it is envy, which occasioned the death of Abel by Cain, and the 
Saviour by the Jews. 

Apollos. — All theft also is injustice. 

Aquila. — Surely, of every kind. All simple theft or petty larceny, as it is 
called, all kidnapping or man stealing, all sacrilege or robbing churches, all 
embezzling and burglary or breaking houses. 

Apollos. — Do you not think that the punishment of theft is generally too severe. 

Aquila. — It is, not however, so severe now as formerly, but surely the punish- 
ment under the law of Moses, was severe enough, God himself being judge, and 
74 



582 THEOLOGICAL COLLOQUIES. 

shall the charitable system of Christianity be supposed to admit a punishment 
more severe ? What, death for stealing an article not worth, twenty dollars 1 
Humanity and religion blush at such a law, and many a judge sworn to keep 
the law, has wept in secret, at what he was constrained to do in public. God 
punishes .such, according to his own holy rule, with exclusion from his blessed 
presence. 

Jlpollos. — And can restitution be made in such cases ? 

Jlquila. — Sometimes it can, then it is an act of commutative justice, which 
makes restitution according to proportion, not according to the dignity of the per- 
son. This both nature and religion teach us as correct, the man who has stolen 
goods must make the restitution, if in his power, or receive no remission, for 
restitution must be made when it can be. 

Jlpollos. — But if it can, the very thing itself must be restored, if not in our 
power, the price of the article. 

Jlquila. — It is so, and all guilty are bound to discharge this solemn duty. To 
the rightful owner if alive, if not, his heir, and if none, then to God and the poor. 
As Zaccheus said, 'the one half of my goods I give to the poor, and if I have 
done any wrong to any man, I restore four-fold.' 



COLLOQUY XXIII. 

THE SPECIAL DUTIES WHICH THE CHRISTIAN OWES HIS FELLOW MEN, COMPREHENDED IN 
THAT GENERAL ONE CALLED CHARITY OR LOVE — THESE ARE INSTRUCTION, REPROOF, 
BENEVOLENCE AND HOSPITALITY, PEACEABLENESS, BENEFICENCE AND CLEMENCY. 

Jlquila. — We have seen, my brother Apollos — that charity and righteousness or 
justice, are the two great branches of christian duty towards mankind, and have 
suggested that each comprehends its own particular duties. Those that come 
under the head of charity or love to man are such as relate to the spiritual and 
temporal good of our neighbour. With respect to the former, he may be consi- 
dered as doing his duty, which while it affords joy, encourages us to instruct him, 
or as not doing it, which occasions that reproof which is deemed expedient for 
his recovery. With respect to temporal good things, there is benevolence, 
including hospitality and peaceableness; both of which are to be practised. 
There are also two virtues, the one called beneficence, which leads us to bestow a 
part at least of our possessions on our fellow man, and another which regards 
him as an enemy, as one who has wronged us, yet he still has our kind feelings. 
This is called clemency. All are included in that love or chanty due to man. 

Apollos. — What do you mean by instruction here set forth as a part of this 
benignant and charitable feeling of the christian's heart ? 

Jlquila. — It is that disposition of soul whereby a christian proceeds with cheer- 
fulness in the course of the divine life, so that others may be stimulated by his 
deeds, and give the opportunity to instruct and point them to the Lord Jesus. 
The effect is sometimes put for the cause, and the change that occurs in our 
neighbour, affords both him and us joy, and in beholding the effects of that instruc- 
tion, we are said to 'rejoice with them that do rejoice .' Indeed the apostle Paul 
says that the word of God is for 'instruction, 1 and Christ declares that his children 
are 'the light of the world.' 

Priscilla. — Yes — and 'the salt of the earth.' 

Jlquila. — This is true, and he has made it an imperious duty to instruct all 
men as far as possible, in all things pertaining to the kingdom of God. 

Jlpollos. — Of course this supposes that they are willing to be taught. How 
then my friend — can the christian discharge this high and important duty ! 



THE NEW COVENANT. 583 

Jlquila. — We have elsewhere said, by precept, and by example, and now add 
that we are to conform ourselves as far as possible to the peculiar state of men, 
in order to accomplish this great and glorious work. 

Jipollos. — To teach men by precept is to afford through the medium of w,ords 
instruction to the mind. What is it to teach by example ? 

Jlquila. — It is cheerfully to enforce by the regularity and consistency of our 
lives, what we have by our advice and counsel taught. So that the beauty of 
Christianity may shine forth, and men may be constrained to acknowledge its vast 
importance. For a christian is not called by the divine grace, and saved from the 
pollution of sin for his own sake alone. Far from it my friend — he is to let his 
'light so shine before men that they seeing his good works may glorify his father 
which is in heaven.' 

Priscilla. — Ah ! experience shows that the holy lives of christians are the 
surest methods of converting the infidel, and transforming him into a child of 
God. 

Jlquila. — True, and on the contrary, nothing more materially hinders the con- 
version of men, than the irregular lives of those who profess religion. They are 
led to believe thereby, either that Christianity is utterly false, or that those who 
profess it, are not persuaded of its truth. 

Jipollos. — All then ought to teach both by precept and example. 

Jlquila, — They ought, and it is incumbent on all to use every means in their 
power to enlighten the world j but especially does it devolve on those more 
eminent for age, or gifts, and office, for men are ever inclined to follow and 
imitate those whom they regard as superior to themselves, in information and 
standing. 

Apollos. — But is not this making a christian a proclaimer of his own deeds? 

Jlquila. — By no means. We have said more than once that all ostentation of 
good works, to be seen of men is vicious, and a bar to that reward which God 
would otherwise grant to them. 'Take heed that ye do not your alms,' 'to be 
seen of men,' 'otherwise ye have no reward of your father which is in heaVen.' 
So a needless proclaiming of them is for the praise of men, and is unlawful and 
criminal. I would however, say, that as it is the christian's duty to live right, so 
as in the case of Job, it may be sometimes necessary to attest his innocence oh 
the one hand, and the rectitude of his course on the other, in order to excite men 
to piety. 

Jipollos. — This though, should be with caution. 

Aquila. — Truly, that whether in a public or private station, we use prudence 
and modesty in divulging our good deeds, and never do it, especially in a private 
capacity, only when the glory of God and the good of man most evidently demand 
it. And we must, in order to promote the good of man, be kind and condescend- 
ing in all our ways, particularly to those of low degree. 

Jipollos. — But is there not danger in all this, of conforming ourselves too much 
to this world. 

Jlquila. — There is danger, else we should not have been warned against it, 
but in all our actions we should with kindness and condescension adopt ourselves 
to the condition of all, especially as ministers, becoming without sin, 'all things 
to all men, that we may gain some.' And this conformity is truly conspicuous, 
when a christian abstains even from lawful things on account of his weak brother 
refusing to use even his own liberty in this. 

Jipollos. — But the christian is often disappointed in all his exertions to promote 
the cause of piety among men, by their ungodliness. 

Jlquila. — This is a fact, but still we are to rejoice, in that we have done our 
duty. I know that we often grieve at the sins of others, especially if they are of 



584 THEOLOGICAL COLLOQUIES. 

our own families, the church to which we belong, or those in an exalted station, 
in church or state. 

Priscilla. — O ! how the backslidings of a minister afflict the pious flock of 
Christ. 

Jlquila. — They do indeed, and when such become the emissaries of the devil, 
to persuade or command men to sin, the grief occasioned is incalculable. Lot's 
righteous soul was grieved at the sins of the Sodomites, and David said, 'rivers 
of water run down mine eyes because they 'keep not thy commandments.' 

Priscilla. — Yet is there not a danger of being an injury to others by becoming 
too complaisant? 

Jlquila. — There is, for often while christians, especially ministers, ingratiate 
themselves in the favour of the world they neglect their duty to God, become 
light, trifling, and sometimes sinful, at least by neglecting some known duty. 
Thus parents, masters, magistrates and ministers, who do not discharge their 
duty toward those under their care, by admonishing, commanding, exhorting, 
entreating, and even reproving and correcting, sin against God. Sometimes, 
while these do not commit the sin themselves, they indirectly encourage others to 
do it. In the church, christian discipline is neglected, at home, children and 
servants are allowed to be disobedient, and never attend divine service in the 
family, if it be held at all ; in the state, crimes are committed, at which public 
officers wink for fear of their popularity. Many a professor connives at sin. 

Priscilla, — O! how true is this. 

Jlquila. — And how many even of those well trained or educated, by parents 
now in the cold grave, associate with persecutors, and. are found among the oppo- 
nents of the God of their fathers. Alas! alas! it is enough to make the heart 
bleed. What the daughter of that holy mother, the son of that pious father, now 
that their bodies are in the grave, and their souls in heaven, at plays and balls, 
and parties, and races, running in all the rounds of levity and mirth, according to 
the custom of this gay world ? 

Priscilla. — And these because they attend service on Sunday, have an enlight- 
ened piety and are very religious. 

Jlquila. — Still the christian has an important work to perform toward such. 

Jlpollos. — What is that my friend 1 

Jlquila. — It is to correct and reprove them, and this in a brotherly manner. 

Jlpollos. — This is an important, but I should think, a difficult duty. 

Jlquila. — It is my brother — but when our neighbour has sinned, we are not to 
suffer sin on him, far from it. We are to reprove his iniquity, and admonish 
him to return to duty. 

Priscilla. — This, though an ungrateful office, nevertheless, is a great instance of 
charity. Few have at all times the moral courage to reprove sin. 

Jlquila. — And there are but few men, who can bear to be told of their faults, 
and as few who feel obliged to it, especially where they are to meet with scorn 
and contempt, if not hatred for their good will. 

Jlpollos. — But those concerned for the salvation of others should never mind 
this. If a duty, it ought to be discharged. 

Jlquila. — Unless it is done men often become hardened in sin, when, whatever 
difficulties we may be exposed to, a seasonable reproof and timely warning may 
produce the most salutary effects. 

Jlpollos. — But my friend — whom are we bound to reprove. 

Jlquila. — First our brethren who fall into sin, and who repent not, these are 
absolutely our neighbours, of whom we ought to take most especial care. 

Jlpollos. — But christians at present are cut up and divided into sects and par- 
ties, and only those of a particular name, call themselves brethren, how then are 
we to act ? 



THR NEW COVENANT. 585 

Aquila. — As our charity ought to extend to all men, so this particular act of it 
ought not to be confined to any particular sect, for if christians, we are all mem- 
bers of the same body, and should reprove sin in one another with all meekness 
and kindness. 

Apollos. — On what grounds should we act in all this ? 

-Aquila. — There should be a .certain knowledge that some sin has been com- 
mitted, otherwise the reproof must be wholly inapplicable, and then too, it must 
be done, with some prospect at least of success, for to reprove a scorner is 
wholly useless, Deity himself being judge. 

Jlpollos. — But while it is the duty of all, do tell me, by whom is reproof 
especially in difficult cases to be administered. 

Aquila. — We are commanded to exhort one another daily, while it is called 
day. So that generally speaking, it is the duty of all to reprove ; but it is chiefly 
incumbent on those whose office or excellent gifts would render it more suitable 
for them, to administer it with success. 

Apollos. — He must be free himself from such a sin as he reproves in others. 

Aquila. — Certainly, and not only free from the sin, but even suspicion, other- 
wise his reproofs are of little avail. But even if guilty, he may give evidence of 
a genuine repentance, and in the confession of his own sin advance the spiritual 
interest of the person reproved. 

Apollos. — But I have always thought that the manner of doing it is of vast 
importance. 

Aquila. — It is so my friend. — There are many ways of reproving, but certainly 
it is difficult to get the right way. A reproof ought to be founded on the word 
of God, as the only rule of life and manners. It ought to be tempered with 
christian charity, and mildness of expression. There must be no aggravation of 
circumstances, this might provoke and render one listless to all admonition, love 
must be breathed out in all our remarks, and there must be an eye to the glory of 
God. 

Apollos. — But how when a man is fast asleep? 

Aquila. — Then words of an alarming kind may be used, to arouse the sinner 
from his deadly slumber. And this must be done with great prudence. Do not 
take a time of passion, when the man is out of humour, but stay for a calmer 
time, and then use all the kindness and conciliation of a christian, and a brother. 
Age and other circumstances must always be taken into the account, and in every 
case we should deal tenderly with tender feelings. Parents are not to be reproved 
before their children, nor those in authority, before those who are governed by 
them. As a public magistrate before the populace, this lessens the authority of 
God's ministers, and excites prejudice in the human heart All efforts of this 
kind should be in meekness and in perseverance, that our fellow men may be 
rendered better thereby. 1 

Apollos. — We are not to be afraid of the anger or hatred of those who cannot 
bear such admonitions. 

Aquila. — O no! we should discharge our duty and plainly tell a man, though 
he be a superior, as to his standing in this life, his sin, and remember the faithful 
conduct of Elijah, who reproved Jezebel, and John the Baptist, who boldly 
reproved Herod, though for it he lost his life. 

Priscilla. — And see how Jesus reproved the Jews. 

Apollos. — As this is such an important though an afflictive duty, it ought to be 
well received by those reproved. 

Aquila. — Indeed it ought with charity, and esteem for those who take such an 
interest in our prosperity, we should remember that the reproofs of our friends, 
are the wholesome physic of precious souls, and proceed from a sincere love 

1 Limborch. 



586 THEOLOGICAL COLLOQUIES. 

toward them. It should be received with humility, and a determination to repent 
and sincerely implore the mercy of God. 

Apollos. — And faithful is he that will take up this cross. 

Aquila. — Christian men are too apt to run into the opposite extreme, and be so 
complaisant as to neglect their duties toward others. We are afraid of offending 
man, we connive at his faults, as if it were not our duty to regard our brother's 
welfare ; and their daily sins, lie at our door : oaths, Sabbath breaking, neglect of 
duty, all, all are suffered on them, and we fear to reprove. 

Jlpollos. — This is surely true. 
. Aquila. — Still there must as suggested ever be a benevolence, and kindness of 
soul, that should set forth our conduct toward others, in the best light, and we 
should prove how much, we seek the joy and happiness of all. 

Jlpollos. — That is, we are to be benevolent, and kind to all. 

Aquila. — Yes, and in every condition in human life. In prosperity we are to 
rejoice with them that rejoice, especially if this joy proceed from any spiritual 
advantage that accrues to our neighbour. In adversity we are to sympathize with 
him, or as an apostle has said, 'weep with them that weep.' And again, 'remem- 
ber them that are in bonds, as bound with them, and them which suffer adversity, 
as being yourselves also in the body.' 

Jlpollos. — But here those are only meant who suffer for righteousness sake. 

Jlquila. — True, and therefore, true christian benevolence is branched out into 
the following particulars. We ought to pour out the most ardent and fervent 
prayers for those that are afflicted. We ought to visit, comfort, and exhort them, 
to persevere in the faith. We ought to intercede for, and defend the captive, that 
his innocence, with the justice and truth of his cause may appear to all men, and 
above all our charitable affections, are not to be expressed in fruitless words, but 
by real deeds. 

Jlpollos. — This is benevolence, and how vast are the motives to it my friend. 

Jlquila. — Indeed they are vast, for among others we find that spiritual bond, by 
which the members of Christ's flock are bound together, so that if one member 
suffer, all suffer with it, and indeed ihe misery of man seems eased in a great 
degree by the condolence and benevolence of his fellows. There is also a profit 
in it, for in this way we discern the frailty of our lives, and uncertainty of all 
worldly good. 

Jlpollos. — But many are insensible to all these glorious considerations. 

Aquila. — They are, and this insensibility is the very opposite of christian bene- 
volence. It does not feel another's wo, and to it may be added the envy that 
sorrows at another's prosperity, or rejoices at his misfortunes. 

Jlpollos. — Hospitality is closely allied to benevolence, I suppose ? 

Aquila. — It is, this is that kind of deportment that extends itself, and proves the 
benevolence of our hearts toward all, especially to strangers. It is recommended 
in both the Old and New Testaments. Thus Job says, 'The stranger did not 
lodge in the street but I opened my doors to the traveller.' Isaiah speaks of it 
thus, 'Is it not to deal thy bread to the hungry, and that thou bring the poor that 
are cast out to thy house, when thou seest the naked that thou cover him ; and 
that thou hide not thyself from thine own flesh.' St. Paul says, 'distributing to 
the necessity of saints, given to hospitality ;' and 'let brotherly love continue, be 
not forgetful to entertain strangers, for thereby some have entertained angels 
unawares.' 

Apollos. — This is a most delightful duty. 

Aquila. — It is not properly an exercise of kindness to our friends, but to stran- 
gers, sometimes poor people, who by the calamities of war are driven from home 
and from their country, some wander in the earth to spread the cause of Christ, 
neither are to be excluded. Every good man must be hospitable, he cannot be 



THE NEW COVENANT. 58? 

otherwise. Who has ever read some of those acts of hospitality in the Old 
Testament without being moved thereby? 

Apollos. — What are its several acts 1 

Aquila. — To give the stranger entertainment, as did Abraham and Lot the 
angels that visited them. By acts of kindness to rescue the good and the virtuous 
out of the hands of the violent and wicked. We are to do for them all the good 
offices that we can,, supply them with all necessaries,, and protect them against all 
injuries. 1 

Priscilla. — And there are immense motives to these acts of kindness. There 
is the common lot of human nature, by the inconstancy of which it may happen 
that we may need the hospitality of others. 

Aquila. — And while the pious and virtuous are protected, we may do a deed 
of piety that shall tell upon the destiny of some yet unborn. Moreover, some 
have thereby entertained angels, ministers of God, and above all, hospitality has 
the promise of a great reward. 'He that receiveth you receiveth me, and 
he that receiveth me receiveth him that sent me. He that receiveth a pro- 
phet in the name Of a prophet shall receive a prophet's reward, and he that 
receiveth a righteous man in the name of a righteous man shall receive a righ- 
teous man's reward. But whosoever shall give to drink a cup of cold water only, 
in the name of a disciple, verily I say to you he shall in no wise lose his 
reward.' Inhospitality is directly repugnant to this great principle, and indeed to 
the laws of nations as well as the law of God, and there may be an infringement 
of this great duty either by the denial of all acts of kindness, or by the cheating or 
robbing the stranger, and sometimes by passing severe laws to prevent the 
oppressed from entering a country, especially where they are refugees from their 
own on account of religion. 2 

Apollos. — How many have suffered anguish almost extreme by such unfriendly 
and inhospitable treatment. 

Aquila. — From what has been said on benevolence and hospitality, it will be 
easy to perceive the quiet disposition of those who really love God. And this 
leads me to notice another trait in their character. They are peaceable, and are 
in fact peace-makers. This prohibits the christian from all injury to others, and 
commands us to do them all the good we possibly can. 

Ajjollos. — This is a kind of reciprocal duty, one in which there are two parties, 
and without which there cannot be peace. 

Aquila. — It is so, for it is the exercise of that benevolence and love which pre- 
dominate in every christian bosom, between two of undivided affection, or the 
restoration of it between two who have unfortunately been divided, or between 
two who have been wholly at enmity, but are now restored to peace and 
unanimity, in which they live to honour and glorify God. And of course this 
christian virtue is reciprocal or otherwise. It is the former when both parties do 
all they can to procure peace, and the latter resists all advances toward it. 

Apollos. — Included in it, then, are different kinds of peace-making. 

Aquila. — It is two-fold, concerning civil life on the one hand, which is a politi- 
cal or civil peace, or about things relating to religion, and then it is a religious, 
christian, or ecclesiastical peace. 

Apollos. — Peace is to be sought in civil as well as religious society. 

Aquila. — It is. St. Paul says, 'If it be possible, as much as lieth in you, live 

1 Clarke and Limborch. 

2 The late act of the Austrian emperor, in forbidding the oppressed inhabitant of Poland his 
country, is an infringement of this principle for which God will judge him. Even those who 
had entered have been sent off by Russian and Austrian tyranny homeless and friendless, God 
grant them a quiet home in happy America ! 



588 THEOLOGICAL COLLOQUIES. 

peaceably with all men.' And again, 'Follow peace with all men.' Now this is 
to be maintained either between private persons or between bodies and societies of 
men. It is to exist between distinct communities or bodies politic, as nations or 
states, and then it is opposed to war; or between persons of the same nation or 
state, and then it is opposed to civil dissentions and factions. 

Apollos.— And in what consists its perfection as it regards its degrees ? 

Aquila. — First, in external tranquillity, wherein every one enjoys his own in 
peace, though the minds of all are not united, or in internal peace, which compre- 
hends a sincere union of mind. Two things are therefore necessary to this, a 
peaceable disposition of mind, and such actions as tend toward procuring peace. 

Apollos. — If there be not a peaceable disposition to, engagements for peace will 
never be permanent. 

Aquila. — It is just so, and for the attainment of this disposition peace should be 
our only aim, and not our private interest, for when this fails peace is gone ; and 
a man should most heartily and sincerely love and seek it, consequently he must 
avoid those things calculated to create broils and strife, such as self-love, covetous- 
ness, ambition, a spirit of revenge, envy, groundless suspicions and jealousies, 
and all that selfish policy which is for the advancement of oneself, whatever may 
become of another. 1 

Apollos. — And all should endeavour by good acts to promote it. 

Aquila. — They should indeed, and so by good offices win on others. We are 
willing, as citizens, to bear our share in the public and common duties of our 
common country. By a friendly intercourse we are to endeavour to win upon 
the affections of others, and are patiently to endure the common ills of this life 
which fall to our portion, or abandon society and its blessings altogether. 2 

Apollos. — But as peace is somewhat reciprocal, one man of course can not 
always bring it about. 

Aquila. — O ! no — but he can do his part. Hence says St. Paul, 'If it be possi- 
ble, as much as lieth in you, live peaceably with all men.' Thereby intimating 
that it will sometimes happen that, by the wickedness of others, there can be no 
peace procured even by a peaceable man. Suppose, however, there is peace now. 
existing, we as christians are never to break it, or cause a rupture; and if others 
will do so, it is better for us to put the best construction on it, and not excite to 
anger. If we, however, have been the cause of a breach, we are frankly to make 
the necessary reparation, if our neighbour has done so, we are not to be implaca- 
ble but seek to win him by good offices sincerely. 

Jlpollos. — How noble this is ? 

Jlquila — And how vast the motives to it, my friend. Look at its equity, we are 
brethren of the same common stock and should be at peace, 'for God hath made 
of one blood all the nations of men to dwell upon the face of the earth.' Besides, 
God commands it, and here is the necessity thereof, 'Have peace one with ano- 
ther,' 'Follow peace with all men,' 'Live peaceably with all men.' And this is 
our own private interest, 'for every house divided against itself cannot stand,' and 
we are to 'take heed' how we 'bite and devour one another, lest we be consumed 
one of another.' Besides, dissentions are wicked, and are to be numbered among 
the 'works of the flesh.' By it many sins may be avoided, see the case of Abra- 
ham and Lot, and living in its exercise we serve him who is called the 'prince' 
and the 'God of peace.' 

jlpollos — But what things are needful to establish an ecclesiastical and spiritual 
peace 1 

Aquila. — This is a peace between members of that flock which Christ has 
gathered together. In Scripture it is urgently recommended. Those among whom 

1 Wayland. 2 Clarke and Limborch. 



THE NEW covenant. 589 

it is to be maintained are the persons who "rail on the Lord out of a pure heart.' 
In order to secure peace each one should possess faith in Christy and evince by 
his conduct that he is a true believer, such as God approves. In this probationary- 
state men are liable to error, and therefore the greater necessity, of diligently and 
humbly pressing on, in the faith of the gospel of Jesus Christ. 

Apollos. — And there are to be as great if not greater efforts for a spiritual, than 
a civil or temporal peace. 

Aquila. — Yes — and beside the acts required for securing the former, we are, in 
order to obtain the latier, to remember that all who agree in the fundamentals of 
religion are not to condemn and attack one another, but are to look on each other 
f as brethren,' and heirs of the same promises. They should, as often as conve- 
nient, assemble in each others chapels, publicly pray and labour together, though 
differing in things acknowledged non-essential; and above all, they should 
embrace all convenient opportunities of commemorating the holy sacrament 
together, especially in public, in order to let the world see 'how these christians 
love.' 

Priscilla. — O! how desirable such a course, and how amiable would it 
appear? 

Aquila. — And even in the event of a difference of opinion in any doctrinal 
point in religion, we are, if possible, as members of the same branch of Christ's 
church, to give no occasion of schism, but to our utmost avoid it. In order to 
this we are not permitted to pass a rash judgment on those who dissent from us, 
as though he were moved by any other cause than conscientious motives. We 
are to beware of multiplying controversies, taking for the main point in dispute 
adventitious circumstances. And in charging the opinions of others with absur- 
dity, we are never to charge the persons themselves, and make the question a 
personal one, instead of one about principle. 

Apollos. — I do think these are good rules. 

Aquila. — Contrary to this true christian virtue, peaceableness, is discord or 
strife, by which men's affections are alienated from one another. And of course, 
is either political or ecclesiastical, the former leading to dissentions, broils, and 
wars, and the latter, schism and ruptures in the church of God. This latter is 
more particularly repugnant to the great interest of man. 

Apollos. — What is schism ? 

Aquila. — Schism, in its general meaning, signifies division or separation, parti- 
cularly on account of religion. It is properly a division among those who stand 
in one connection or fellowship ; but when the difference is carried so far as to 
break off all communion and intercourse one with another, and form distinct con- 
nections for obtaining the general ends of that religious fellowship which they 
once cultivated, it is undeniable, there is something different from that schism 
which is spoken of in the New Testament. 1 

Apollos. — This is a separation from the body. 

Aquila. — Certainly, and the word schism in the Bible does not literally signify 
an open separation, but men may be guilty of schism by such an alienation of 
affection from the brethren as violates the internal union in the hearts of chris- 
tians, though there be no error in doctrine, nor separation from communion. 2 

Apollos. — It is then a division in feeling and affection, while there is none in 
profession and in church membership. 

Aquila. — I surely think so, for to withdraw from a communion is the privilege 
of every man. But to remain together and continue disunited in affection is 
wrong. Hence St. Paul, in pointing out the works of the flesh, names among 
them ' variance, emulations, wraths, strifes, seditions, heresies,' &c. To the Corin- 

1 Watson, 2 Campbell, 

75 



590 THEOLOGICAL COLLOQUIES. 

thians he says, 'Now I beseech you, brethren, by the name of the Lord Jesus 
Christ, that ye all speak the same thing, and that there be no divisions among 
you, that ye be perfectly joined together in the same mind, and in the same judg- 
ment. It hath been declared,' &c. 'there are contentions among you,' 'I of Paul,' 
'I of Apollos,' 'I of Cephas,' &c. All however in the same communion. So 
says he in another place, 'First of all when ye come together in the church, I 
hear that there are divisions among you, and I partly believe it.' It is worthy of 
notice that the word 2x* c;^, schisma, a schism or division, is only so used by 
way of metonomy, the thing itself being a rupture in affection, which produces 
this course of conduct. The effect is put for the cause. 

Jlpollos. — That is when they who ought to live in union and concord are divided 
and disunited in affection, though members of the same communion. 

Aquila. — It is so, and there may be reasons which, even on this very score, 
may make it requisite to separate in order that each may enjoy that quiet which 
is so necessary to advancement in religion. 

Jlpollos. — And may not other reasons be offered to justify a separation from a 
church. 

Aquila. — There certainly may be several reasons offered: such as the maintain- 
ing some heresy, imposing terms of communion that are absolutely sinful, and the 
like. This, my friend — clears the protestant churches from guilt in their separa- 
tion from the Romish church, with which they could never commune without 
sin, and without being partakers of their idolatrous superstitions. But divisions 
in a church are sinful, and for the plain reasons that those who dissent can retire, 
but to be followed by persecutions on the part of those remaining is also sinful. 
Again, when a church has lost all spirituality, its ministers become sinful, 
worldly, and a reproach to all godliness, when they prevent in every possible 
way instead of advancing the interest of the Redeemer's kingdom, it is not cer- 
tainly a schism nor a sin to leave them and seek a better home. 

Apollos. — Then it is important to ascertain the motives of a separation in order 
to know the propriety and rectitude of it? 

JLquila. — It surely is — for a separation is not always to be attributed to the love 
of truth and the cause and honour of the kingdom of Christ. It is sometimes to be 
traced to the pride, tyranny, and the avarice of ecclesiastics, or to the ambition of 
designing men, or the efforts of unprincipled politicians. But where there is that 
agreement as to the great principles of Christianity, and especially where christian 
discipline is kept up, there ought ever to be at the table of the Lord that meeting 
and union that shall evince an earnest desire to promote peace and prove our- 
selves the true lovers of the Lord Jesus Christ, and the common opponents, as 
protestants, of that system of papal worship so repugnant to godliness, and the 
feelings of those who only desire to worship God in spirit and in truth. 

Jlpollos. — But is there not danger of maintaining peace with those, with whom 
it ought not to be maintained ? 

Aquila. — There is, for we should have no agreement and union with those, 
who are not wholly willing, to take the Scripture for the only rule of faith and 
conduct, or who either entirely rejects it as infidels, or add another more perfect 
as the Turks pretend their Alcoran to be, or reject a part as the Jews, or declare 
the word inefficacious as do the Quakers, or imperfect as do the Rcmanists, and 
who therefore add their traditions. On the other hand, when men maintain doc- 
trines destructive of the fundamentals of religion, or impose such to be believed 
as are not set forth in the Scriptures, we are not required to remain with them, 
especially, if their unrighteous conduct is such as to exclude all prospect of a 
union as christians, and this is the more important when they would introduce, as 
do the papists, an idolatrous and profane worship, in the house of God, or by their 



THE NEW COVENANT. 591 

unholy and abominable conduct prevent that progressive piety which the value 
of our soul requires. 

Apollos. — It is no charity ihen to cover the iniquities of such, by remaining in 
communion with them. 

Jlquila. — It is not, my friend. 

Apollos. — Did you not name beneficence as -one of the virtues preceding from 
charity. 

Jlquila. — I did, and it is simply the supplying out of our abundance, the wants 
of others. From hence it is manifest on whom this duty is incumbent. 

Jlpollos. — Whom do you allude to ? 

Jlquila. — The rich, who out of their superfluous store may contribute to the 
wants and necessities of the poor, and even those who labour, that by industry 
they may be able to bestow on the necessitous ? 

Jlpollos. — Yes, he that giveth to the poor lendeth to the Lord. 

Aquila. — There are vast motives to induce us to discharge this noble duty. In 
doing so, we resemble God himself, and the law of humanity and charity requires 
it at our hands, especially as bearing in him the image of God, and being the 
Lord's poor. Besides God has expressly commanded, and if we are disposed to 
neglect it, by precept, we may be reminded of duty. Thus St. Paul tells us, that 
we should be 'rich in good works, ready to distribute, willing to communicate.' 
Indeed the law of the Lord has been from the beginning, 'if there be among you 
a poor man,' 'thou shalt not harden thy heart, nor shut thine hand from thy poor 
brother.' 

Priscilla. — Without discharging this duty as far as we have ability, our love to 
God is all vain. 

Aquila. — Yes — and God has bestowed riches on some, not to be used by 
them as absolute proprietors or owners thereof, but as stewards of the Lord's 
household, and we ought to distribute to the poor, for it is sinful to divert them 
from the proper end designed by the Donor, and he has promised to reward it in 
another and a better world, saying, 'come ye blessed of my Father, enter into the 
kingdom prepared for you, 1 &c. 

Jlpollos. — But to whom am I to give ? who are the proper objects, toward 
whom I am expected to be beneficent? 

Aquila. — I think the poor and needy of whatever religion or nation, as is plainly 
shown in the parable of the good Samaritan ; nay our very enemies, 'give to 
every one that asketh thee,' not to friends only, my brother. 

Apollos. — But it is impossible to give to all. 

Aquila. — Then there should be some order in our charity, and we should give 
to the poor who are distressed for the necessary food of life first, and that too 
without delay, lest they die from want. 

Priscilla. — These must have immediate succour. 

Aquila. — When all other circumstances are alike, morals must be respected 
and we must give to the virtuous poor before we bestow on the vicious; mind I 
say when morals only are concerned. But when the vicious want bread, must 
they die? O! no — we must feed them, and in preference to the more moral who 
are not reduced so low. 

Priscilla. — But when they are lazy, it is sometimes good to deny some persons 
in order to induce them to work. 

Aquila. — But a good man cannot be a lazy man. 

Priscilla. — I know that, but a bad man may be lazy, and if not in immediate 
want of bread, should work when able. 

Aquila. — He should so, and when ties and obligations are considered, we ought 
to feed and take care of our own immediate relatives and brethren in the church, 
first of all, other circumstances being the same, they should have the preference. 



592 THEOLOGICAL COLLOQUIES. 

Jlpollos. — But now the manner. 

Jlquila. — O ! this is important, for many a good deed is spoiled in the manner 
of its performance. The very first thing is, the end must be good, clear from all 
vain glory, and only to honour God, and subserve the interests of charity. We 
are to consult the feelings and reputation of our poor brethren, assisting them 
privately that they may not be brought into contempt. It must proceed from love, 
the love of God and man, be done cheerfully, for £ the Lord loveth a cheerful 
giver,' and when we do give, we should do it more willingly than the person asks, 
to take away his feelings on the occasion, even preventing the repetition of the 
first request. 

Jlpollos. — O! how salutary is this advice, to save the feelings of the distressed 
poor. 

Priscilla. — Ah! how many who lived once in a better state are now reduced to 
ask alms at the hands of others, and how mortifying to one begging bread, to see 
it come with coldness and indifference. 

Jlquila. — Indeed it is mortifying; but dire necessity often compels the measure 
and forces such to beg. There is one thing, however, that must be minded, my 
friend — in giving we must be particular as to quantity. 

Jlpollos. — How is this, my brother. 

Jlquila. — We must not give sparingly but liberally. To give to the poor is to 
sow seed. f He which soweth sparingly, shall reap sparingly.' He who needs 
most must have the greatest share, and we should give in proportion to the wants 
of all who are in need and lay out more in charity, than in gratifying our own plea- 
sures. We ought to consider what effects christian piety and charity have on 
others, and be excited to equal them, and ever let christian prudence and charity 
be our directors, both as to the quantity and quality of what we give. 

Jlpollos. — And we must not boast of it. 

Jlquila. — By no means, beware of this, rather own that the poor object deserved 
more than you gave, and as much as possible, forget the benefit, nor ever put 
him in mind of it. Never require a return for it, unless there be urgent necessity, 
and perfect ability, and never lament bestowing, even on an unworthy object, God 
will certainly reward for it. 

Jlpollos. — And he will pay well. 

Priscilla. — O! what a blessed duty this is, f pure religion and undeflled, is to 
visit the fatherless and widows in their afflictions, and to keep yourselves unspot- 
ted, i. e. unpolluted from the world. 

Aquila— Opposed to this, is covetousness — which is not only gathering, and 
hoarding riches, but the love of money, so that men, professors of religion too, 
shut up their bowels of mercy toward the poor. Some are charitable in affection, 
not in deed, others give, but do not give enough to be of any real benefit. Some 
give their kind, soft words, and pity too, but cannot part with money. Some 
will beg themselves of others for the poor, but never give, they cry up charity, but 
in vain do the poor cry for help. 

Priscilla. — Such men f say and do not.' 

Aquila. — Still there is danger on the other hand of giving without reference to 
want, manners, the relation of our neighbours to us, and a due consideration of 
our own ability. By this means, we often throw away what might be better 
applied, and the vices and idleness of some are fed, while the virtuous poor are 
neglected. The former, or covetousness, has been called the opposite of benefi- 
cence in the defect, and the Jatter, profuseness, the opposite in excess, both of 
which are equally culpable. 

Jlpollos. — And what is clemency ? 

Aquila. — This is a virtue which relates to our neighbour, considered as having 



THE NEW COVENANT, 593 

injured us, and stands opposed to that anger or wrath, that too often predominates 
in man's heart. 

Apollos. — What do you define anger to be? 

Aquila. — It is that passion or affection, by which we would drive evil far away 
from us. It is properly somewhat of the nature of those passions, that, in them- 
selves are neither good or bad, but the sinfulness of which, consists in their exer- 
cise, as it regards an object. For anger against sin, opposition to it is just and 
allowable, as it tends not to the injury, but the amendment of the sinner. But 
sinful anger is that occasioned by an injury real or supposed, and tends directly 
to revenge. Such was the anger of Simeon and Levi, and of Saul against David, 
and David against Nabal. 

Apollos. — What are its causes ? 

Jiquila. — The causes of this vicious anger are pride of heart, proceeding from 
self-love, and self-interest, sometimes from jealousy, sometimes from too great 
credulity, by which we listen improperly to calumnies, and false reports, not 
considering the infirmities of human life, a softness and effeminancy of feeling by 
which we desire to have every thing as we would, not respecting the views or 
wishes of others. 1 

Apollos. — Such an anger must be vicious. 

Jiquila. — It is, and most generally degenerates unto hatred. Hence St. Paul 
speaks of being angry without sin, and not letting the sun go down on our wrath, 
and that it is not to be lasting, nor lodge in one's bosom for a night. This remark 
of St. Paul proves the truth of the exposition given of anger : that it is a pas- 
sion by which we would repulse and resist, all that we suppose evil and injurious 
to us, but in this we are not to 'give place unto the devil !' 

Apollos. — What destructive effects it has produced when it degenerated unto, 
hatred. 

Aquila. — It has indeed. Its natural effect is clamour, which often terminates in 
jangling, quarrelling, and disputation. Sometimes it becomes detraction, which 
injures the reputation of others, and reproaches them with words and actions, at 
least motives that never existed, then lastly, it produces revenge, by which we 
repay like for like, and even inflict a greater evil, in order to be avenged on our 
fellow man. 

Apollos. — Now I see all these evils are restrained by clemency. 

Jiquila. — They are so my friend. It preserves us from being inflamed with 
anger, by guarding our minds against its causes, and keeping us in calmness 
and evenness of temper. And if excited to feel, and anger begins to arise, then 
this virtue, will not suffer the sun to go down upon our wrath. It prevents 
revenge, which a christian dare not suffer to enter his heart. We have the 
example of Christ, who prayed for his enemies, and the mercy of God extended 
to the sinful, and the duty of forgiving others, as we expect forgiveness, all 
to stimulate and inspire us with resolution to perform our part in this great 
work. 2 

Apollos — But some are ready to say as God pardons the penitent, so we are 
ready to forgive others when they repent. 

Aquila. — This is not right my friend — for God requires forgiveness of us, 
whether they repent or not. When there was no eye to pity, and no ear to hear, 
the Lord Jesus had mercy, and granted that grace which is unto eternal life, and 
as such mercy has been extended to us, we are most cheerfully to forgive all that 
injure us, and that in the sincerity of our hearts. 

Apollos. — This is a most difficult, but I plainly see an important duty. 

Aquila. — Thus my friend — we have noticed those particular duties that we owe 

1 Limborch. 2 Clarke. 



594 THEOLOGICAL COLLOQUIES. 

our neighbours, as originating in charity, or love towards them. In all of which, 
you will perceive, that love to God, and obedience to his precepts, are to be the 
ruling features of the christian's life. It must be indelibly imprinted on our hearts, 
'little children love one another,' and however we may differ in opinion from 
others, still we are never to forget that love is a debt we owe to every man. 



COLLOaUY XXIV. 

SPECIAL DUTIES WHICH A CHRISTIAN OWES HIS FELLLOW MEN CONTINUED — THOSE COMPRE- 
HENDED UNDER THAT GENERAL ONE CALLED RIGHTEOUSNESS — SUCH AS CANDOUR, VERACITY, 
FIDELITY, AND GRATITUDE. 

Jlpollos. — You informed me, my friend — that there were some particular duties, 
which are set forth and included in that other general one of righteousness or 
justice toward our fellow men. Do, if you please, name and give me an exposi- 
tion of them, as you have of those includedjn charity or love to man. 

Jlquila. — The particular duties derived from that general branch, my brother- 
are candour, veracity, fidelity and gratitude. 

Jlpollos. — What is candour? 

Aquila.— Candour and veracity are two christian virtues that are nearly allied 
to each other. The former has an influence over all the external signs whereby 
we express the sentiments or inclinations of our minds to others, and the latter 
over our words only. Candour, plain dealing, or sincerity, all synonomous terms, 
is that virtue whereby, without the least disguise or dissimulation, we open and 
express our thoughts to others. It has four offices. 

Jlpollos. — What are these? 

Jlquila. — 1. That a christian beware, either by his countenance, words or ges- 
tures, of advancing any thing that is contrary to the true sentiments of his mind : 
or pretending to greater piety and virtue,, or greater love and benevolence toward 
his neighbour than is really in his heart. 

Jlpollos. — In other words, he is not to be a hypocrite. 

Jlquila. — Indeed, hypocrisy is just the opposite of this virtue, but candour goes 
a little farther than this, for it prohibits all dissimulation, however it may accord 
with policy. Another office then of this sincerity or candour, is to acknowledge 
one's faults or errors as soon as in heart convinced of them, and owning the 
truth we are to amend our faults: obstinacy in refusing this is its contrary. If, 
however, we do not approve of our brother or neighbour's actions, we are not 
to retain it in our own bosoms, but candidly and at once to tell him his fault 
between us. Perhaps we do not know all, we must not, we dare not judge him, 
and, as we have shown, the contrary of this is too great a complaisance, and a 
desire to please others, and be esteemed by them, when in heart we are opposed 
to them. 1 

Jlpollos. — This is real wickedness. 

Jlquila. — It is, my friend. Another office of this very rare christian virtue is 
to acknowledge freely whatever is praiseworthy in any man, though not so kind 
to us, and though he be our very enemy, and opposed to it is that temper, by 
which one would dare to question all the laudable actions of another, whom he 
esteems, perhaps wrongfully, an enemy. 

Jlpollos. — All hypocrisy and dissembling then is opposed to this virtue I 
perceive. 

Jlquila. — Indeed, it is, and all that insincere outside, that show of friendship, 

1 Limborch. 



THE NEW COVENANT. 595 

and those professions of a disposition to help and feel for others, when there is 
not even the desire to do what is porfessed in words or gestures, is but sheer dis- 
simulation and hypocrisy. On the other hand, simplicity as it is called, espe- 
cially where there is the want of prudence, is a fault opposed to this, for all things 
that are true, are not always to be spoken. There must be prudence and pro- 
priety in the selection of time and place. What, however dissembles, in order, 
directly or indirectly, to prejudice or injure a neighbour, is repugnant to justice 
and a breach of sincerity. Equivocations used with a design to deceive, are 
most surely but falsehood in disguise, and he who uses ambiguous or doubtful 
terms, intending to deceive, is equally guilty with him, so that any action, word 
or gesture, spoken or done with an intention to delude is virtually falsehood. 1 

Apollos. — Well I have ever thought so, and I believe I am right. I would 
rather a man should be imprudently candid, than to be artful, politic, and false, 
not to be apprehended and uncertain in all his actions. 

Priscilla. — O! such a man, my friend — is a knave, no christian. 

Apollos. — A christian ought to be like daylight, open and frank, and honest and 
sincere. 

Jlquila. — And next to this, and intimately allied to it, is veracity, a virtue 
which preserves an entire agreement between words, and actions, and thoughts, 
not only chiefly in religious matters and such as tend to salvation, but also such 
as relate to the things of this life. 

Apollos. — But ought our words always to convey that sense, in which we know 
that they will be taken by others? 

Jlquila. — If we would have others give credit to our words, certainly we must 
utter them so as to convey the sense in which they understand them, as we speak 
for their sakes, not our own. And when the glory of God is concerned, we 
ought to be ingenuously candid. However, we have the example of our Lord, 
for declining sometimes an answer, when by this means we may avoid a danger, 
and be so far from promoting the welfare of others, as to do them an injury. 2 

Apollos. — And the contrary of this veracity is falsehood. 

Aquila. — It is, to speak plainly, lying. 

Apollos. — What is the definition of a lie ? 

Aquila. — It is an intentional discordance between the purposes of our hearts,, 
and the words of our mouths, or our gestures, or actions. It contains a purpose 
to utter a falsehood, by words or gestures, and this in order to deceive. Hence 
appears the difference between telling a lie, and an untruth, the latter through 
ignorance may be told by a good man, the former includes an intention to deceive. 
Some lies are told for pleasure, some are intended to injure, some are officious as- 
well as injurious, some contain calumny and detraction, one or both, some testi- 
mony that is false, and this directly intended to injure a neighbour, some do sc* 
only indirectly, and under the pretence of friendship. Some proceed from malice^, 
some from rash judgment, some are formed in the moroseness and peevishness of 
our own judgments. All these are alike unjust, and uncharitable, untrue and 
uncandid, contrary to the golden rule, an injury to our neighbour, and calculated 
to bring him into contempt. 

Apollos. — Is not flattery my friend — opposed to veracity ? 

Aquila. — It is, and so is all adulation, especially concerning religious mat- 
ters : the injury is, if not to the flatterer, to the flattered, who is led into error by 
the deceptious sayings of those double tongued professors. The flatterer is a dis- 
grace to any part of society, but especially to a christian church, these two cha- 
racters, the flatterer and dissembler, especially he that does it for policy, and with 
the view to exalt self, however he may ascend to the pinnacle, will fall in an unex- 
pected hour into disgrace and forgetful ness. 

1 Lord Bacon. 2 Limborch. 



596 THEOLOGICAL COLLOQUIEg. 

Apollos.— What is fidelity. 

Aquila. — This is that part of justice, which relates particularly to the keeping 
of promises. In them, as expressly made, there must be no ambiguity at all, 
much less an intention to deceive. These when made, are to be faithfully kept, 
whether pledged to believers or infidels, to heretics or the othodox, for to whom- 
soever we oblige ourselves by a promise, we are if possible to perform it, though 
it were to heathens or idolaters. 

Apollos. — But it has been taught otherwise. 

Aquila. — It has, for according to papists, there is no faith to be kept with here- 
tics. That this is a most pernicious error, tending to the destruction of all faith 
between man and man, is most evident, and consequently destructive of civil 
society. Now whatever the church of Rome may pretend to, it is notorious 
that it has absolved not only princes and magistrates from the promises which 
they solemnly made to their subjects, but have also absolved subjects from all 
allegiance they have sworn to their rulers, just as one or the other seemed, less 
calculated to injure the see of Rome. 1 

Apollos. — All history proves this. 

Aquila. — Several things are necessary to render a promise binding. The first, 
is that it be made of some lawful and honest thing, else it cannot be obligatory, 
since no man is obliged to commit an evil action, contrary to the law of God. 
The next, is that he who promises shall be of 'compos mentis,' that is a sane mind, 
and master of himself, knowing what is promised, and the nature of an obligation. 
That no injury be likely to be done by performing the promise to the person, to 
whom it is made, for if so, it is apparent it ought not to be performed. 2 

Apollos.— But my friend — suppose the promise is injurious to the person who 
makes it, how then? 

Aquila. — It must certainly be performed : as by a promise we have virtually 
transferred our right to another. However, some cases may occur, wherein the 
performance of a promise may be prevented by circumstances unforseen, and 
unexpected, which, if he who made the promise, had been aware of, he would 
have excepted, and therefore he is supposed strictly to except. But in these tacit 
exceptions, fidelity requires that things committed to our trust be faithfully pre- 
served by us, and restored on demand, that we faithfully discharge the office we 
are in, and fulfil all the parts of it, and that we convert the things committed to 
our care, only to the use intended by the owner. 

Apollos. — Then the rich who consume in their lusts what should be used to 
glorify God, do sin against him. 

Aquila. — Truly they do. One thing more, we are never to forsake him who 
relies upon us, especially after we have given him hopes of our assistance, though 
he be a poor slave. 

Apollos. — O! this is surely righteous. 

Aquila. — Hence all perfidiousness, deceit and treachery are opposed to that faith- 
fulness which is just and right. 

Apollos. — And what is gratitude ? 

Aquila — A christian virtue which is engaged in requiting a benefit, and 
chiefly requires three things. A grateful heart, i. e. a grateful acknowledgment 
of the benefits received, or a propensity toward requiting it. Then there is the 
returning thanks by words for the benefits received, and they are not to lessen the 
favours, nor by flattery to magnify them. Thirdly, there is the requital of the 
courtesy, when it is in our power. Thus if possible, we are to repay it more 
than the amount, for it was gratuitous, and the return should be made at least as 
freely as the favour was bestowed on us, and all should be done with a cheerful 
mind. 

1 Moshehn and Hume. 2 Wayland and .Limborch. 



THE NEW COVENANT, 597 

Apollos. — And opposed to this is ingratitude. 

Aqitila. — Yes— and this is a great sin. It either makes no return at all for the 
benefits received, or does it in such an unbecoming and unseasonable manner, as 
that it is no requital at all. Sometimes it dissembles, or if it returns, it is under 
such circumstances, as to show that there is no grateful feeling of the heart 
toward the benefactor. Hence in every nation ingratitude is a crime, that is to be., 
alike detested by all. For there are none who do not seem to despise an ungrate- 
ful deed. Indeed this is a vice which the very beasts are not guilty of, they 
express their gratitude toward their benefactors. 

Apollos. — This is all true. Ke is unjust toward his neighbour in not repaying 
by gratitude his kind dealings towards him, and while his action is prejudicial 
to the benefactor, he is hated by all. No man pities him, and he dries up the 
current of liberality that once flowed freely toward himself. 

Aquila — And the causes of it too, my friend— are alike base, for it may be 
traced to arrogancy and self-conceit, covetousness and ambition. Thus Saul 
forgot that David killed Goliah, and would have slain him to gratify his ambition. 
Sometimes it is founded in envy, which repines at the benefits of others, and 
unmindful of all favours, seeks only to accomplish its own dark ends. 

Priscilla. — O ! sin is a reproach to any people, and, view it as you will it is 
most evident, that it brings with it a load of consequences, which extend them- 
selves to all concerned. 

Aquila. — It is so indeed, hence we should shun sin as we would a deadly poison, 
and "flee from every appearance of evil.' We are to love God our great benefactor, 
with all the heart, and our neighbour, his creature, as ourselves. 



COLLOQ,UY XXV. 

THE DUTIES, WHICH A CHRISTIAN ACCORDING TO THE PRECEPTS OP THE NEW COVENANT, 13 
EXPECTED TO DISCHARGE TOWARD HIMSELF — THESE ARE INCLUDED IN THE WORD SOBRIETY, 
AND CONSIST OP SELF-DENIAL AND A THIRST AFTER GODLINESS, WHICH PRODUCE TEMPE- 
RANCE, CONTENTMENT, HUMILITY, WITH FORTITUDE, PATIENCE AND CONSTANCY. 

Aquila. — That duty which according to the new covenant, my friend — consists 
in the government of ourselves with all the several parts or branches of it, is 
summed up by the apostle in one word, namely, sobriety. We are not only to 
live godly, as it respects Deity, righteously as it regards our neighbour, but soberly 
as it concerns ourselves. 

Apollos.— Does not this christian virtue consist in laying a restraint on our 
passions and lusts? 

Aquila. — It does, and taken in its general sense it is simply self-denial on the 
one hand, and that thirst after godliness on the other, which leads to the active 
and daily performance of the internal acts of piety. 

Apollos. — What is self-denial ? 

Jtquila.-r-To deny is properly to relinquish the interests of another, and openly 
to profess it, either by words or deeds. So that we may be said to deny ourselves 
when the heart and life are surrendered to God, and no reason permitted to with- 
draw us aside in the least from him, or the duties that we owe him. This self- 
denial is taken in a very strict sense by our Saviour. Thus, 'If any man will 
come after me let him deny himself, and take up his cross and follow me.' 

Apollos. — This does seem to denote nothing else than that our lives, and all 
that is dear to us should never be brought into competition with the service of 
God. 

76 



598 THEOLOGICAL COLLOQUIES. 

Aquila.— Indeed, we should rather die than form a fondness for this world and 
its enjoyments, do any thing unbecoming of the religion of the Lord Jesus Christ. 
This duty is, however, generally used by divines in a larger and a more extensive 
sense, to denote the renouncing our own wills and affections, and voluntarily sub- 
mitting to the commands and will of God. - So that we do surrender up ourselves, 
souls and bodies, to him who is the absolute sovereign of the universe, to be dis- 
posed of as he may see best. 1 

Apollos. — In what is founded the reasonableness of this duty. 

Aquila. — Simply in this, that we belong to him who has created us, and to our 
Saviour Christ, who has redeemed us, that we might be a 'peculiar people, 
zealous of good works.' 

Jlpollos. — Properly then, we renounce nothing, but only consecrate it to God, 
who is the lawful owner of us, and all we have. 

Aquila. — Indeed, it is so, my friend. And the offices of this duty are founded 
in those very reasons named by us. In the worship and service of God we are 
not to follow our own carnal prudence, but the direction of Deity alone, in whom 
there is the highest prudence. 2 

Jlpollos. — Our own reason and will then, must not be the guide of our actions. 

Aquila. — Surely not, for the wisdom of this world is only calculated to deceive 
and injure, while that which comes from above is wisdom indeed. In another 
act, all the affections are to be brought into subjection, so that whenever they 
would be carried out to any grateful objects, especially those that will not help us 
on to heaven, we are to restrain them, and bring the same into subjection. This 
is to be done voluntarily, though it may be with deep self-abasement and mortifi- 
cation. 3 

Priscilla. — So as ever to be ready to lay down our lives, and at once part with 
all enjoyments for the sake of Christ. 

Apollos. — It is plain then that this duty consists in self-government and relates 
specially to the good or evil to which while here we stand exposed. 

Aquila. — Yes— it is so, for in the general, it either directs our love to the 
proper object, and 'leads us to thirst after God, or it particularly restrains us so, 
that temperance, contentment and humility govern all our conduct. And these 
several things are contained in that sobriety, or self-denial, which the Scripture 
enjoins, and as it regards the evils of this life aided by it, they are endured with 
fortitude, patience and constancy, which come in for our support in the christian 
warfare. 

Apollos. — Involved then in it a thirst after God. 

Aquila. — It is so, there is a holy panting, an ardent and constant thirsting 
for him, and this is the very foundation of self-denial. For the christian so 
delights in God and pants for him, as to be willing to forego any and every 
earthly delight, to be in the full and constant possession of him. And included 
in him are all the blessings which he has promised, with that also of immortality 
itself. The excellency of their nature will be esteemed by us, and these will be 
considered 'the pearl of great price,' while at the same time we shall know that 
they are to be ardently thirsted after. Connected with it, is also, an anxious 
desire for all the virtues and graces of a christian, and while there is this love of 
virtue there will be a corresponding effort with unwearied endeavours for its 
attainment. e 

Apollos. — As one said, f my soul followeth hard after thee,' f as the hart panteth 
for the water brook, so panteth my soul after thee, O God.' 

Aquila.-— And so ardent is it that it is ready to forego all the pleasures of this 

1 Limborch. 3 Clarke and Watson. & Limtorch. 

2 Ibid. 4 ibid. 



THE NEW COVENANT. 599 

life, the love of the world, and consider God only as our chief good, being willing 
to abandon pleasure, riches, and honour, and take in their stead pain, poverty and 
contempt. Such, my friend — is the conduct which the christian life requires. 

Apollos. — I see how naturally now those virtues you named come in to bring 
about this gracious state of soul. 

Aquila. — They do. Temperance, contentment and humility on one hand, and 
fortitude, patience, and constancy on the other. 

Apollos. — What is temperance, my friend r \ 

Aquila. — It is properly that virtue which moderates the affections in their pur- 
suit after the pleasures of the flesh, which we enjoy in common with other 
animals of the earth. Temperance then chiefly consists in restraining desire, 
which the external senses, when any object grateful to man presents itself, are 
apt to excite in us. 

Apollos. — It certainly cannot be criminal to be sensible of pleasure when a 
grateful object is presented to the flesh. 

Aquila. — Surely not for this is natural and unavoidable tending to the exercise 
of our virtue, and without which there could be no such thing: but we are to 
beware of being carried away with that pleasure, and of prosecuting immode- 
rately the things grateful to the flesh. We are to lay a restraint on that concu- 
piscence or desire which is conveyed through the outward organs of sense to the 
heart. 

Apollos. — Which are the senses by which this is done ? 

Aquila. — There are five senses by which we perceive pleasure, all of which 
may transcend their legitimate and proper bounds. Temperance, however, it is 
chiefly concerned in restraining those that arise in the senses of tasting and 
touching. These are the most brutish, and of course, temperance consists of two 
parts. First sobriety, which lays a restraint on the pleasures of taste, and second- 
ly chastity, which nuts the reins on sensual gratification. Sobriety is that virtue 
which keeps a medium in the pleasures that arise from eating and drinking, with 
respect both to quality and quantity. 

Apollos. — Can there be a universal rule for this, my friend. 

Aquila. — By no means, for such is the variety of constitution, and- such the 
different state of the digestive organs of the same man at different times, that it is 
impossible to say what and how much shall be used. These general rules, how- 
ever, may be observed both as to quantity and quality. As to quantity, we should 
never overcharge our stomachs, so as to render our bodies and minds useless and 
unfit for contemplating heavenly things : and as to quality, we are not to covet 
such delicious meats and drink, as may provoke us to eat when we are not hun- 
gry, and drink when we are not thirsty, for iofrsuch a case we deviate from the 
very end of eating, which is to nourish and sustain the body, and are impercepti- 
bly drawn into sensual pleasure, and are allured from the path of sobriety. 1 

Apollos. — The measure then to be observed is, what is needful for health. 

Aquila. — Certainly. It is not lawful for rich or poor at any time to eat more 
than is dictated by sobriety, and as for drink, all intoxicating fluids, whether dis- 
tilled or fermented, should be excluded, the latter as producing organic derange- 
ment of the system from an undue proportion of acidity, and the former, func- 
tional derangement, that must sooner or later terminate life's career. Water, 
pure unadulterated water, is the blessed drink that God has granted man, and one 
too that is most conducive to his health. 

Apollos. — But our Saviour was at a feast and turned water into wine. 

Aquila. — He did indeed. And so may we attend a marriage feast, and if we 
can procure, also drink such wine as was used in those days. This was simply 

1 Wesley and Clarkei 



600 THEOLOGICAL COLLOQUIES. 

the juice of grapes pressed out and delivered to the individual, see the case of 
Pharoah's butler. But a drink in which by fermentation the alcoholic principle 
is generated, is injurious to health, and opposed to sobriety. Chrislians should 
abstain at least, millions having been plunged by strong drink into the drunkard's 
grave. Their souls are in the hand of God. 

Apollos. — Then no feast is proper when the object is the mere gratification of 
appetite. 

Aquila. — By no means, the number of dishes, the pomp and parade for osten- 
tation sake, nice and costly food, because rare and scarce, are all incompatible 
with charity to the poor. O! how can professors of religion set down to a dinner 
that costs a hundred dollars, and never reflect at this moment, my poor brother or 
sister is in want of the common necessaries of human life. How can they drink 
the health of others, and encourage by such a practice a love for strong drink in 
themselves or fellows that may damn the soul ? 

Apollos.— You oppose then sobriety to all gluttony and drunkenness. 

Aquila. — I do to all tippling, as well as downright intoxication, as destructive of 
the powers of the human mind, and as calculated to feed the humours of the body, 
which too often break out in a flame and end in death. The second part of tem- 
perance is chastity, which forbids unlawful pleasures, that no illicit connection 
shall be entertained, and all the pleasures of wedlock itself, shall be in modera- 
tion. In yiew of the certainty of death, as the result of a christian profession, in 
apostolic days, it is said to be best not to marry, but there is no absolute perfec- 
tion in virginity, and chastity does not forbid marriage, for God saw that it was 
not good for man to be alone, and 'marriage in all is honourable and the bed 
undented.' All those professions of celibacy on the part of some, contrary to the 
order of God and avowed for religious purposes, are often intended to answer other 
and more unhallowed ends. The eyes, my friend — are to be turned from unlaw- 
ful objects, the ears are to be closed against obscene and loose speeches, and the 
heart is to be fixed on God and him alone. 

Apollos. — All impure desires then are unlawful. 

Aquila. — They are most certainly 'for he that looketh on a woman to lust after 
her, has committed adultery already in his heart.' All external vices opposed to 
chastity are also forbid, all impurity, all lasciviousness, ail wantonness of dress or 
gestures, all fornication and all adultery. And God has granted us great helps to 
prevent these sins. 

Apollos.— What are these, my friend ? 

Aquila. — We must avoid all occasions of unlawful desires at the very onset. 
We must be always employed in some honest labour, a lazy man or woman is 
always ready for sin. We should*fast often, we should use frequent and fervent 
prayer to the living God. We should read and meditate in the Scriptures — these 
things will break our carnal desires. 

Apollos. — What is contentment ? 

Aquila. — When taken in an extended sense, it is that christian virtue whereby 
a man is easy in whatever condition he may be placed in by the divine Provi- 
dence, and from this fact, it includes that evenness and sedateness of temper 
that are characteristic of the christian under every ill of this life. In how- 
ever, a more strict sense, it is that christian virtue, by which a man, assisted by 
grace, rests satisfied with the enjoyment of those things, that are at present 
necessary for the support of himself and family, and resigned to all those 
afflictions that he may be called on to endure, whether of a temporal or spiritual 
nature. 

Apollos. — Of course various are the offices of this virtue. 

Aquila. — They are and ought to be applied distinctly, according to the different 
conditions in which he may be placed in respect to the good things of this world, 



THE NEW COVENANT. 601 

for he may either want the necessaries of this life, or he possesses them, or 
he abounds in superfluities. In all these different cases., contentment rules and 
regulates the man, and accordingly enjoins these duties. 

Apollos. — What are they ? 

Jlquila. — It enjoins it on man as a duty not to murmur or repine at his lot in 
this life, and this takes place in all those three conditions just named. If in 
poverty it teaches us to resign ourselves to the divine will, remembering that God 
has a reason for all he does. If God bestow on us a competency, then we have 
less reason to complain, and we should be satisfied as having enough, but if we 
have abundance, we have no reason at all to murmur, and then to complain is the 
height of ingratitude, and unbecoming a rational, much less a christian man. This 
contentment enjoins a man not to be craving after the things of this life, but to rest 
satisfied with its necessaries, at the same time it does not prevent a man from 
seeking an opening of Providence to better his condition. 1 

Apollos. — But some ask what are the necessaries of this life ? what my friend — 
is a competency? 

Aquila. — Such a general rule as may be observed by all, it is possible cannot 
be prescribed, since one man wants more than another, taking those dependant 
on him into consideration. But for a distinct reply, permit me to say, that a man 
may be considered either simply and absolutely, or as he is in a public capacity, 
such as a citizen, a master of a family, a husband and a magistrate. Now, 
according to this distinction, the necessaries of this life vary, some things are 
necessary to nature itself, to feed and support it, others are necessary for the station 
in which a man is placed in the providence of God. 2 

Apollos. — Those which nature requires, of course are simply food and raiment, 
a place to shelter, and the means of securing and preserving health, and the per- 
son placed in the station of master, parent, or ruler, must provide not only the 
means of his own, but the support of others. But is it lawful for a man to 
acquire more than what is necessary ? 

Aquila. — There is an industry which is free from all anxious care for getting 
wealth, but yet does not refuse the labour necessary to it. This is lawful, and 
often God blesses a man's honest labours, the opposite course, the seeking most 
anxiously for riches, is my friend — highly criminal. On the one hand if he 
heap up riches, with injury to others, he cannot have on them the blessing of 
God, on the other, if he seek them before he devotes his heart to the Deity, he 
also commits an offence : 'seek ye first the kingdom of God and his righteousness 
and all these things shall be added unto you.' 

Jlpollos. — Then contentment curtails the fondness for riches, and teaches men 
not to be attached thereto. This as a general rule of life is suited to the condition 
of all, especially to the rich, I suppose ? 

Jlquila. — It is so my friend— and we learn that like the rich man, we are not 
to say, 'soul, take thine ease, eat, drink and be merry.' Riches are of a fleeting 
and an uncertain nature, of them a thousand accidents may deprive us, death 
surely will. As this is the case we are not to distract our minds about what 
shall be our condition here. Take no thought for the morrow, for the morrow 
shall take thought for the things of itself.' 'Sufficient for the day is the evil 
thereof.' There is to be no solicitous care, nor are we to be concerned about 
keeping them, and in their loss, say with Job, 'the Lord gave and the Lord hath 
taken away, blessed be. the name of the Lord.' 

Apollos. — Then it is not unlawful, and repugnant to the christian religion, to 
acquire property, and that in abundance. 

Aquila. — By no means, my friend — provided it be acquired without solicitude, 
and all be used as the property of the Lord, we acting only as his stewards, to 

1 Clarke, Watson, and Limborch. 2 Limborch. 



602 THEOLOGICAL COLLOQUIES. 

honour and glorify his name in it, as such we have seen that it is admissible to 
procure the things necessary to life, 'and having food and raiment, let us there- 
with be content.' This is lawful, for the Saviour has taught us to pray for our 
'daily bread,' i. e. necessary food. But in the event of our heavenly Father's 
denying this — we should still learn in 'whatever state we are therewith to be 
content.' On the other hand, it is allowed to have more than the necessaries of 
life for ourselves, for the apostle John had an estate of his own, for when the 
Saviour committed the care of his mother to that holy man, it is said that from 
that hour, 'that disciple took her to his own home.'' We moreover learn, that 
'Joanna, the wife of Chuza, Herod's steward, and Susanna, and many others 
administered' to our Lord, of their substance : now, this could not be done if they 
had no more than the bare necessaries of life for self. All are commanded my 
friend — to perform acts of charity, but all are not required to part with all they 
have. 

Apollos. — Well— T never thought about John having property of his own before. 

Aquila. — I think it possible that most of the twelve disciples possessed some 
property. Peter had a wife whose mother Jesus healed, she must have lived 
somewhere. And when Jesus was foretelling the flight of his disciples, at the 
time of his being betrayed, he says, 'the hour cometh, yea, is now come, that ye 
shall be scattered every man to his own.' His own, here doubtless means home 
or house. 

folios. — Hence Peter said, 'we have left all and followed thee.' 

Aquila. — Yes— and whether little or much it was their all. The opposite of 
contentment, is covetousness, which is an insatiable thirst for more, especially 
that which is not now our own. This in Scripture is called by several names,, and 
consists also in several particulars. 

Apollos. — What are these ? 

Aquila. — A covetous man is never content with things necessary, hence a man 
sets no bounds to his desires, and as riches increase his thirst after them will also 
proportionably increase- Again, he will not use the things now in possession to 
supply his own and the wants of others, by which he proves his thirst and ardent 
love for the things of this life : often is he tormented with anxious solicitude lest 
he should want, his confidence is placed in his riches, he has little if any in God, 
and in grieving for the loss of wealth, he is reduced to wretchedness extreme. 

Priscilla. — O! this 'love of money is the root of all evil.' 

Aqtiila.- — Yes — and St. Paul says, 'which while some coveted after they have 
erred from the faith, and pierced themselves through with many sorrows,' for it 
produces innumerable other evils in this life. With respect to civil life, it is the 
parent of all the injustice, fraud, and knavery that are in the world: and as it 
regards a religious life it is far worse, for it alienates the mind from God and all 
the obligations of religion, and instead of seeking 'the things that are above, it 
falls at the shrine of the mammon of unrighteousaess, and commits the basest and 
the vilest deeds to obtain riches. Look at Achan, at the sons of Samuel, at 
Gehazi, at Juda,s, at Ananias and Saphira, and how many among our own 
acquaintances have fallen a prey to the love of money. 

Apollos. — Not so much to money as the love of it. 

Aquila. — Money does no harm but a vast amount of good, it sends the ever- 
lasting gospel to the ends of the earth. It is, my friend — 'the love of money' that 
is the 'root of all evil.' 

Apollos. — How fervently ought men to pray to be delivered from it. 

Aquila. — Yes — and if they will rely on God instead of leaning on an arm of 
flesh they shall find in him a sure recompence, a contented mind, which is a 
constant feast. If they will but consider the emptiness of all created good, the 



THE NEW COVENANT. 603 

things after which covetousness so anxiously hunts,, they will at once see the 
unsatisfying nature of all this vain and giddy world. 

Priscilla. — I think there is another thing that will help to cure a covetous heart, 
just let a man who is anxious for the things of this life give to the poor and the 
distressed liberally, this will at once tear up this mean and grovelling sin by the 
very roots. 

Jlquila. — Indeed it will, hence St. Paul advises the rich instead of trusting in 
uncertain riches, 'to do good, to be rich in good works, and ready to distribute,? 
and in this way would 'they lay up in store for themselves a good foundation,' 
i. e. treasure, 'against the time to come.' 

Apollos. — All things indeed seem to conspire to put down this irregular desire 
of man, for sure the love of money has in itself the least of reason and of real 
pleasure of all things else in existence. 

Aquila. — And closely allied to contentment, as a cure for the love of this world's 
wealth, is humility, which is properly modesty, a remedy certain and sure 
against the honours of this world. Indeed it is that christian virtue which mode- 
rates our pursuit after the honour of this life, it renders us humble in our own 
eyes, and disposed not to 'think of ourselves more highly than we ought to think, 
but to think soberly, 'according as God hath dealt to every man the measure of 
faith.' 

Apollos. — Then it must contain two offices, to think meanly of ourselves, and 
to desire moderately at most the honours coming from others. 

Aquila. — This is the case, and we may add to it the readiness to grant all the 
honour due to all men ; hence the acts of humility are never to arrogate to our- 
selves what we are not, nor claim to be higher and greater than we actually are. 
Never to be puffed up with conceit as to personal qualifications, say of nature, as 
beauty and strength, of fortune, as wealth and power, of intellect, as wisdom and 
ability in public performances. 

Priscilla.— How important are these offices. It is astonishing to see how men 
arrogate to themselves a station to which they have neither qualifications nor 
claims. 

Aquila. — Yes — and if they have the qualifications they are not to make as 
modest humble minded men, an ostentation of them, nor suffer others to do so. 
We are never to despise another though we be his superior, but rather as Christ 
did, be willing to become his servant. A christian, moreover, is never to hunt 
after worldly honours, nor seek to be placed above the rest of men ; this is but 
the pride of life, which is plainly forbid in the word of God, and we are not tO' 
affect or express any luxury or pomp in our habits, furniture, buildings, and diet, 
all which is surely contrary to christian humility, and opposed to the glory of 
God. 

Apollos. — But the superiority of magistrate in public affairs is surely not 
opposed to christian humility. - 

Aquila. — By no means, for they are placed there as ministers of God, for 
the preservation of order and good government, over fallen wicked men. 
Their authority is necessary to peace and the government of the world. But 
when men use indirect and unbecoming means to attain an office that exalts them 
above their fellows, or when exalted, disregard and violate their duties if not their 
oaths, they deserve the reprobation of all. Indeed, the mean, low, sycophantic 
conduct of many office-hunters, who seek to buy public favour, sometimes with 
whiskey, and sometimes with prayers, sometimes at the grog shop, and sometimes 
at church, all alike good to such weathercocks, is too contemptible to gain the 
support of the honest yeomanry of any land. It would, my friend — puzzle a 
conjurer to tell their true creed, either political or religious, and the service of 



604 THEOLOGICAL COLLOQUIES. 

Mohammed would suit them as well as that of the God of truth, if it would only 
exalt them to posts of profit and honour. 

Jlpollos.— But you remarked on the impropriety of affecting pomp and luxury 
in our condition and manners. What ought to be a rule for christian men and 
women ? 

Jlquila. — To do all to the glory of God. In order to this, we are never to 
offend against modesty and gravity by a luxurious and a pompous demeanour in 
any respect. There is no harm in a public officer, whether civil or ecclesiastical, 
wearing the badge of his office, if there be one attached to it either by custom or 
law. The customary clothing of a christian country for males and females ought, 
generally speaking, to be the dress of those who live in it, with some alterations 
only, which may be allowable as aforesaid. But for females to assume the garb 
or any very important portion of the dress of males, is a gross breach of all 
modesty, and an assumption of female attire in any of its important parts on the 
side of man, is an act so effeminate that such an one should be chained to a dis- 
taff, and doomed to be tasked by women for life. There is no religion, my 
friend— in a coat. Some are much more precise about a coat, a hat, a cap, or a 
bonnet, than the weightier matters of the law. Custom should be the law of 
dress to distinguish men from women, comfort and health the law as to the pecu- 
liar mode, and economy the rule as to the texture. I know it is customary to 
denounce the vanity and wickedness of female attire, and I am sure in most places, 
especially cities, there is room for it, and perhaps one half the females who die in 
cities in this country have laid the foundation of their own ill health and dissolu- 
tion by tight lacing, thin dresses, thin shoes, and a lazy life : but I have looked 
at this subject, and have blushed when I have suffered myself to institute a com- 
parison between men and women. 

Jlpollos. — How so my friend 1 

Jlquila. — On the score of economy. 

Jlpollos. — O! the dress of one young man, is very expensive. 

Jlquila. — Indeed, it is, and the dress too of one plain man. If his beaver hat, 
his costly boots, and clothes of super merino, be thrown together, the sum will 
nearly clothe ten decent women for as many months to come. 

Priscilla. — Well — now as you have both gone so far, I must say I never hear 
the poor women, the 'weaker vessels,' and God knows foolish enough, but the 
mothers, wives, and daughters of men, threshed from the sacred desk, about 
their apparel, that I am not too apt to look at the texture of the preacher's coat. 

Aquila. — Humility and modesty are averse to all pride, whether it displays 
itself in the love of self, or boast of worth, or wealth, or other qualities, whether 
real or imaginary, and worse than all, is that haughty carriage, in which a man 
looks down on those esteemed beneath him especially if he supposes his supe- 
riority to consist in the quantum or quality of his religion. 

Apollos. — Spiritual pride is a great sin. 

Jlquila. — Indeed, it is, and worse in a christian minister, my friend — than any 
other man. O ! beware of this as a deadly poison. What ! a minister of Christ 
haughty, overbearing and without conciliation and kindness ? To assume a 
station he does not occupy is still more vain and wicked. How many have split 
on this rock. Unwilling to be themselves, they have sought to be Bourdaloue, 
or Massillon, and thus on borrowed capital, the disgrace of a christian ministry, 
show out in the gaudy plumage of some popish priest. Here and there you will 
find one of such great preachers who will condescend to commit a sermon from 
Tillotson, Sherlock and Wesley, or some British divine, whose sermons are so 
conspicuous for argument and style, but these are morsels rather dry for those 
capacious minds, which can only feed on the dainties produced by orators of a 
superior class. 



THE NEW COVENANT. 605 

Priscilla. — Now and then a little from Jay,, who seems to hare combined the 
Gallic fire with the laconic style of the enlightened Englishman. 

Apollos. — But these two authors, Wesley and Jay, are rather too common for 
these times, they are in the hands of every body, and he that commits them is 
likely to be treed. 

Aquila. — True, my friend — yet some are incautious enough to do even this. 1 
I know a friend, now gone to the grave, who said, 'I can't go to meeting to-night, 
I have heard that minister often, and he only preaches the sermons he has com- 
mitted to memory, and he has but a few, I have them at home, and can read 
them, for all the time he is preaching the devil is saying, f alas! master it is bor- 
rowed,' and if I go there he will preach from such a text, it is about his time 
to do so.' I went and sure enough the preacher did take that very text. O ! my 
young friend, work for yourself, never for God's sake, never paralyze your own 
natural talents, quench the fire of native genius, and sin against heaven by saying 
thus saith the Lord, when the words have been memorized as penned by another. 
Such men take more time in committing a sermon than they would have to take 
in making one, with God's assistance. 

Apollos. — I hope I shall profit by your remarks. 

Aquila. — Pride and idleness are for the most part the cause of all this, we are 
too little disposed to work for ourselves, and desire to become popular and receive 
the applause of the world, to live without the labour of study, and then we must 
have time to attend, as is said, to action, as orators do, and this is all impor- 
tant. This custom, and that of imitating others are assuredly, produced by the 
want, at least of modesty, if not humility. 

Apollos. — You have said man is an imitative creature. 

Aquila. — I have I admit, but let me tell you, a christian minister is the last 
man that ought to appear in the character of another. He should be a true chris- 
tian in his heart, and carry out the principles of Christianity in his life, then 
he should appear in his own character. Study hard, read so as to understand, 
take advantage of all the studies, and the investigations of others, make their 
works his own by application and industry, then deliver them as himself, with 
proper attention to avoid, what is unnatural, constrained, and imitative. For -in 
most cases all this proceeds from an improper source, the lack of modesty, if not 
the presence of pride. 

Apollos. — How careful and how watchful ought a man to be, especially a 
young and inexperienced minister. 

Aquila. — You must, my friend — pardon my digression from the thread of our 
subject. Fortitude, patience, and constancy, all intimately connected as christian 
virtues, next demand our attention. 

Apollos. — What is fortitude? 

Aquila. — It is that christian virtue which sometimes, taken in an extensive 
sense, denotes that constancy of mind, which is conspicuous not only in the 
undertaking of a difficult enterprise, but likewise in bearing of hardships, and 
thus it includes patience. Sometimes it is taken in a stricter sense, to denote that 
particular virtue whereby a man contemns dangers, and undauntedly engages in 
an arduous deed. 2 

Apollos. — Consider it then in both these senses, if you please, my friend. 

i I remember once a preacher came along and preached a fine little sermon, another came 
three weeks after and in nearly the same congregation, and the same church, preached the 
same sermon word for word. The first was praised for a fine preacher indeed, but when the 
second was heard the people began to suspect them, and at last one produced the book. O! 
this was a mortal blow to their popularity. 

t Limboich. 

77 . ' 



606 Theological collogiules. 

Aquila. — I will, but for a more distinct view of it, I must premise that God has 
not called the christian to a soft and an effeminate kind of life, but to a difficult 
and a laborious one. A race is to run, that is beset with many dangers, and it 
may cost us life to run therein, and he who would run this race must prepare 
himself for the greatest hardships. We are not only called on to believe in, but 
to profess our faith before Jews, infidels and atheists, though it may cost us much 
to do so. 

Apollos.— -And he that does not bear them, is no christian. 

Aquila. — I do not say so, but I do say that he must be willing to bear, and 
to endure persecution, even unto death, if called to it, in God's providence. So 
then we see the important offices, it is called to fulfil in us. The first is to teach 
us how to bear any afflictions, even death, for the sake of our Lord, for his glory 
and the good of man. This is our duty, and fortitude or virtue, as it is sometimes 
called, will teach us how to do it. 

Apollos. — But we are not to be imprudent and rush into danger, or throw away 
life? 

Aquila. — By no means, my friend — christian prudence requires that we should 
be 'wise as serpents, and harmless as doves,' if persecuted in one city, we are to 
flee to another. We must take care that the doctrine we are to suffer for be true, 
and then if we can find no way to escape for life, lay it down rather than deny 
and dishonour the Lord. 1 

Apollos. — What is the other office of fortitude ? 

Aquila. — To suffer all manner of evils and afflictions and death itself, with a 
cheerful and a courageous heart, whenever called thereto in the divine provi- 
dence. 

Apollos. — The great object of God in thus exposing us to danger is for his glory. 

Aquila. — It is, and also the welfare of others, even the wicked, for it is said of 
christians, 'having a good conscience that whereas they speak evil of you, as of 
evil doers, they may be ashamed that falsely accuse your good conversation in 
Christ,' 'let your light so shine before men, that they may see your good works, 
and glorify your Father which is in heaven.' But the good of those who suffer 
is one of the chief and greatest ends designed of heaven in our afflictions, and 
which by no means are tokens of his displeasure, but rather his affection, while 
they 'work for us a far more exceeding and eternal weight of glory.' 'Wherefore 
let them that suffer according to the will of God, commit the keeping of their 
souls unto him in well doing, as unto a faithful Creator.' This is easy to be 
seen as our duty from several reasons. 

Apollos. — Do point them out, my brother. 

Aquila. — The first is that by afflictions we are weaned from the world, and 
learn to thirst after heaven and the enjoyments thereof. Secondly, we are con- 
firmed in the faith that the reward of piety is beyond the grave, and the treasure 
of the good man not here, but in another and a better world. Thirdly, persecu- 
tions excite men to pour out their sorrows before the Lord in fervent prayer, as 
they expose to us our dependence on him, for the assistance of the Holy Spirit, 
and these very sufferings try our faith and constancy. So that while God is 
glorified, we are as christians confirmed in mutual charity toward each other, 
chastised for our own errors, and at last being tried as in the fire, shall come forth 
like gold, meet for the master's use. 

Apollos. — Now to do all this with resignation to the divine will, with meek- 
ness and without murmuring, is patience. 

Aquila. — It is so, my friend — and there are vast motives to it. Let us just 
consider that the most he parts with is but life, and of what a frail tenure is this? 

1 Clarke and Henry. 



THE NEW COVENANT. 607 

for its loss God will amply repay us beyond the grave, and when done with this 
world, we shall certainly be free from all its ills. Again, let us consider how 
light our afflictions are, when compared with those of others, and especially, let 
us think on the afflictions of Christ, in order to obtain our salvation. See, O! 
see on Calvary's bloody brow, the anguish extreme, to wash away our guilt : and 
shall we think hard of, or be impatient under suffering, when he proposes as a 
reward, to crown our sorrow with eternal life and joy in heaven ? 

Apollos. — How then may all these sufferings be rendered acceptable to God 1 

Aquila. — In our afflictions we are never to murmur against him, as if he dealt 
hard by us. Nor are we to wish any harm to our persecutors or those made the 
instruments of our suffering, much less should we use ill language toward, or 
resist them with violence, and we should never do any thing displeasing to God 
or injurious to others, in order to avoid the hands of our persecutors. In fine, we 
are never to demean ourselves with less courage than becomes men, supported 
by the hopes of immortality. 

Jlpollos. — These are considerations truly important, this christian virtue then is 
changed in its name, in proportion as we undertake and continue to discharge 
duty. 

Aquila. — It is so, for when duty lies before us plainly attended with many dif- 
ficulties, it is virtue, fortitude, or courage to undertake it. When we endure all 
afflictions that may come on us with resignation, saying 'Father, thy will be 
done,' then it is patience, and when we endure to the end, as good soldiers of the 
manifold mercy and grace of God, then is it constancy. 

Jlpollos. — Now I see through it. 

Aquila. — Opposed to this patience and prudence is rashness, which casts a man 
into danger, when there is no necessity, and when he might have avoided it, 
without any breach of duty, or prejudice done to truth: and again, on the other 
extreme is fearfulness, when a man alarmed and ashamed of others, tacitly or 
openly denies the truth, and impatience is also opposed to a patient resignation to 
heaven's will, which effeminately and cowardly denies the truth, on account of 
the hardships which we dread to encounter. 

Jlpollos. — How difficult is it to be a christian in deed and in truth. How 
prudent, how correct we ought to be. 

Aquila. — Indeed we ought. Prudence and charity ought to be our guide, we 
should never, if possible, give an offence, and ought to bear a great deal rather 
than take one, and by the example of no man should we be drawn into sin. 
Some things it is true, are indifferent, but we are to remember my dear friend — 
that nothing commanded of the Almighty is indifferent. Far, very far from it. 
Meats, drinks, raiment, and the actions of civil rights, either expressly allowed or 
no where prohibited, are allowable, but christian liberty never allows of sin, it 
rather consists in its entire destruction. Satisfied of the correctness of our faith, 
we are to honour God in things that are lawful, and these are never to lead us to 
do what is unlawful. 

Apollos. — Here is plainly our duty. 

Aquila. — The law of charity however says, we are not to use our liberty so as 
to injure a weaker brother. We are to give no occasion for contention and 
scandal on one hand ; nor on the other for fear of it, are we to renounce the 
truth, and abandon our course of serving God, and saving our souls. 

Apollos. — Thus we are to do all we can to prevent the injury of others, but at 
the same time secure our own salvation. 

Aquila. — We must indeed, and that too with fear and trembling. Look my 
friend — at these duties and the more you consider them, the more important will 
it appear to you that we should keep our own 'bodies under, lest whilst we preach 
to others, we be cast off ourselves.' 



608 THEOLOGICAL COLLOauIES. 

JLpollos. — I am convinced of its vast importance, f if any man will come after 
me, let him deny himself, take up his cross, and follow me.' 

Jlquila. — When we shall have considered the relative duties of a christian, you 
will have before you, his entire course, we have pointed out his duty to God, his 
duty to his neighbour, and his duty to himself in view of his eternal interest, and 
joy at God's right hand. How holy, how devoted must he be in order to accom- 
plish so great a work as his own salvation, under God, and become as far as pos- 
sible, the instrument in the salvation of others? Little things, my dear friend — 
are to be borne in mind, and every duty, both great and small is to be discharged. 
We are to add to our faith continually, and in all things prove ourselves the ser- 
vants of the living God. How carefully, closely, and conscientiously, day by 
day should we examine our hearts and try ourselves by that standard which the 
living God has appointed. May he grant us his grace, that we may so walk 
before him, as at last, to attain to everlasting life, through our Lord Jesus Christ. 
Amen. 



COLLOaUY XXVI. 

THE RELATIVE DUTIES OF CHRISTIANITY AS SET FORTH IN THE PRECEPTS OF THE NEW COVE- 
NANT. — THOSE OF BOTH SEXES CONSIDERED — WHETHER AS AGED OR YOUNG, MARRIED OR 
SINGLE PERSONS. — ALSO THE DUTIES OF HUSBANDS AND WIVES, PARENTS AND CHILDREN, 
MASTERS AND SERVANTS, AND THE OBLIGATIONS WHICH THE GOSPEL IMPOSES ON MAGISTRATES 
AND CITIZENS — THE RICH AND THE POOR — ON THOSE THAT HAVE HEALTH, AND THEM THAT 
ARE SICK. 

Jlquila. — The duties which have been presented for your consideration my 
friend — as set forth in the precepts of Christianity, in our preceding conversa- 
tions, are such as are common and alike incumbent on all christians. We are 
now to consider those that are necessary to each one of them, according to the 
different relations they bear to one another. 

Jlpollos. — By an application of general rules, I presume all will be expected to 
see and know their duties. 

Jlquila. — This is true, but special rules are often given by the Almighty, that 
all the particular obligations of piety may be obvious to the understanding of every 
believer. 

Jlpollos. — But we are all brethren in Christ, and all on the same level with 
respect to eternal salvation. 

Jlquila. — This is certainly true, but the christian religion does not destroy the 
different conditions of men in civil life, far from it, for the Scriptures teach that 
these are not abolished, but rather prescribe particular duties for each peculiar 
state. It does manifestly make a distinction, especially with regard to masters 
and servants who are believers. f Art thou called being a servant? Care not 
for it, but if thou mayest be made free use it rather.' It is therefore lawful for a 
man to aspire to a better condition in life, because there are distinctions in 
it, not with regard to salvation, but on account of the conveniencies of this 
life. 

Jlpollos. — But the differences of states, which are evidently allowable among 
christians, do not render men more holy or acceptable to God, the one than the 
other. 

Jlquila. — By no means, this is evident from what the Scripture says. 'In 
Christ Jesus neither circumcision availeth any thing, or uncircumcision, but a 
new creature,' in the parallels "faith that worketh by love,' and f the keeping the 
commnndment of God.' It is therefore the duty of every man as far as possible, 



THE NEW COVENANT. 609 

to make choice of such a state in life, as will be most suitable to his welfare, 
both civil and religious. And that St. Paul teaches it as our duty and privi- 
lege to make this selection, is evident from his remarks on marriage in the 
7th ch. 1 Cor. 

Avollos. — But ought not a man to proceed in these matters with caution? 

Aquila. — He ought. A christian must not embrace a state in life that is repug- 
nant to piety, such as a conjurer, a fortune-teller, a juggler, nor one averse to 
justice, as a pirate, a robber, nor one opposed to chastity; such as that of a pander, 
a bawd, a whore j nor one contrary to honesty, as a buffoon, a rope-dancer, a 
play-actor and the like. Moreover my friend — a christian should not be hasty in 
altering his business or situation in life, and shifting from one sort to another, but 
after mature deliberation, it is most certainly lawful to change that condition for 
one more convenient, and more congenial with our own wishes and views. In 
youth especially, it is not right to enter rashly into a vow, that may be a yoke 
for life, or lead us to tempt God, and above all in whatever state we live, we are 
to be obedient to Christ, and prove to all that in any condition in human life that 
is honest, a man may be a christian. 1 

Apollos. — As then there is this difference of states, and as all christians have 
not alike external things at their command, some being possessed by one man that 
are not by another, there is the obligation of contentment, moderation, gravity, 
temperance, and sobriety, as well as self-denial, resting alike on all. 

Aquila. — It is certainly so, and as there are duties growing out of those special 
relations in life that we sustain to others, as well as the diversified condition we 
are called to fill, the christian may be considered with respect to sex as male or 
female, with regard to age as young or old, as to his state or condition in life, as 
married or single, as a parent or child, as a master or servant, as a magistrate or 
citizen, as. rich or poor, as healthy or sick. All these conditions have duties con- 
nected with them, and in all these stations Christianity is to be exhibited, so as to 
honour and glorify God. 

Apollos — And, generally speaking, what are the duties of man ? 

Aquila. — God has designed men for great undertakings, and has endowed them 
with qualifications for the same, hence it is their duty to be courageous and active 
in every christian duty. The ancients used to call fortitude manliness, and an 
apostle says, ' be strong, quit you like men.' Formed after this manner, the lord 
of this earth, it is manly and proper to moderate and restrain anger, and never 
to abuse authority or power, never to be soft and effeminate in dress, manners, or 
mind, this being too great a condescension for him who in God's providence is 
made a man. 

Apollos. — That is men should be manly. 

Aquila. — They should, but the peculiar duties of females, involved in their holy 
Christianity is shamefacedness , which includes on the one hand chastity that alike 
becomes both sexes, but is the peculiar ornament of woman, and it excludes all 
lasciviousness and impudence both in looks and language. Such must also be 
modest, never doing what does not belong to them, and never exercising lordship 
over their husbands. This lovely quality of woman is conspicuous in her gravity, 
decency of habit, and silence in learning her duty. As I suggested on another 
occasion, my friend — a christian woman should be modest and grave in her attire, 
she should avoid gaudy and wanton dresses, such as may feed and encourage the 
pride of the heart. And as those who spend much time in dress have but little 
for piety, or much cost in its purchase, have little to give, however such may be 
styled a fashionable and a genteel lady by a loose luxurious age, she never can be 
acceptable as such to the living and holy God. 2 

1 Limborch. 2 Wesley, Clarke and Limborch. 



610 THEOLOGICAL COLLOQUIES. 

Apollos. — No christian should ever forget the poor. 

Aquila. — No ! indeed— and that modesty which will keep a woman modestly 
attired, will also prevent her appearance at masquerades, and the adoption of all 
those Indian fashions which have lately been revived among us. 

Apollos. — -What are the duties which originate in the diversity with respect to 
age? 

Aquila. — Persons may be considered either as they are of the same age, 
or older and younger. Those of equal ages should conduct themselves as 
brethren, since there is no manner of superiority with respect to them, and hence 
young Timothy was exhorted to 'rebuke the younger men as brethren?' The 
duty of the aged men is gravity, a virtue necessary to support their authority, as 
they are to govern the young, to be directors of their actions, and advise them in 
all their course. 'The aged men should be sober, grave, temperate, sound in 
faith, in charity, in patience. 1 Their speech should ever be 'seasoned with salt.' 
They should be free from all passion, all rashness, of a mature judgment, and by 
a holy example instruct the young in that path that leads to heaven. 

Apollos. — And the first duty of the young is to follow at once that holy 
example. 

Aquila.— Indeed it is, and never to put off seeking religion until old, for life is 
uncertain, and every day we progress in sin our conversion becomes more diffi- 
cult, we should consecrate the flower of youth to God, and not delay repentance 
until we can only offer the dregs of an ill-spent life. As it regards our conduct 
to the aged, a young man should reverence and respect them, rendering all the 
assistance we can, and that with profound respect. The young should fly from 
'youthful lusts,' and make no important engagement in life without the advice 
and encouragement of the aged and experienced. 

Apollos. — Tell me, my friend — is there any real merit in a single state ? 

Aquila. — Celibacy, or a single life, has its inconveniences, so also it has its con- 
veniences. In times of war, and of great and extreme persecution, it would be 
unjust and improper in any man to involve an innocent woman in his suffering: 
and while celibacy is in itself indifferent, for God leaves a man to choose for him- 
self, and marry or remain single, it must be admitted on all hands that a married 
life is not only answering best the ends of our creation, but is the means of more 
holiness, the greater and more enlarged exercise of the christian graces and 
virtues, and religious usefulness. 

Apollos. — Is not the Scripture in favour of a single life ? 

Aquila. — By no means, God could never contradict himself. It may be proper 
sometimes to suspend a general rule as it regards its particular bearing on some 
peculiar cases. As was suggested, in times of great persecution and war, in an 
indifferent matter, when a man is allowed the liberty to choose or let it alone, it 
may be prudent not to enter into matrimonial engagements, but the word of 
God, however it may be warped to suit the notions of Papists, never did and never 
can say that a single state is more acceptable than a married one to Deity. God 
says otherwise, it. is 'not good for man to be alone,' and however Paul might 
advise men in times of persecution to remain single, we know he gave it 'not by 
^commandment,' and are certain that Peter was a married man, and it is probable 
that most of the apostles were. 

Apollos. — As then it is indifferent, and a christian may be married or remain 
single, what are the duties that render the latter state acceptable to God? 

Aquila. — The duties of the unmarried are, whether as never having lived in 
wedlock, or as the widowed, to be chaste, 'for whoremongers and adulterers 
God will judge,' they are not to be distracted by various lusts, but marry, and 
having the . fewer engagements in life, as they have more time, they must be 



THE NEW COVENANT'. 611 

more diligent in watchings, fastings., prayers., and all the duties of religion. 
Widows especially are exhorted to 'trust in God, and continue in supplications 
and prayers night and day,' because in most instances deprived of all human 
help. Hence God in Scripture is called the husband of the widow and an 
avenger of their wrongs. These are to avoid all luxury and idleness,, all talka^ 
tiveness, and the busying themselves in the matters of others. 

Apollos. — What are the nature and obligations of marriage? 

Aquila. — Matrimony has been defined the joining together a man and woman 
so as to make them one flesh. These are the ends for which it was ordained. 
To replenish and augment the inhabitants of the earth, and to train them in the 
fear of God, to prevent fornication, and to act as a ligament in society, by which, 
for the comfort and help of one another, we are bound together, hence says the 
word of God, to avoid fornication 'let every man have his own wife, and every 
woman have her own husband,' and the Lord God said 'it is not good that 
man should be alone : I will make a help meet for him.' And therefore matri- 
mony, according to all the Scripture, was ordained by God himself, and he pro- 
claims it, whatever a popish priest may say to the contrary, 'marriage is 
honourable in ALL, and the bed undefiled.' And, my friend — St. Paul has 
foretold that these very priests should arise to contradict what God himself has 
said, and teach the world that his law, as it regards this matter is carnal and 
unlawful. 

Apollos. — Where, my brother ? 

Aquila. — Paul says to Timothy, 'the time will come when they will not endure 
sound doctrine, and after their own lusts shall they heap up unto themselves 
teachers, having itching ears, and they shall turn away their ears from the truth, 
and shall be turned unto fables,' 'speaking lies in hypocrisy ; having their con- 
science seared with an hot iron ; forbidding to marry and commanding to abstain 
from meats, which God hath created to be received with thanksgiving, of them 
which believe and know the truth.' These very texts point out those very men 
that thus pervert and deny the truths of the Lord. 1 

Apollos. — The original institution of marriage was only between two? 

Aquila. — Certainly, and the fact that God not only has said, 'a man shall cleave 
to his wife,' forsaking all others, but also that 'they two shall be one flesh,' is 
positive evidence that polygamy, or the having at one time more wives than one., 
is unlawful and a sin. This may be easily established by reason. 

Apollos.-*— Point out the reasons if you please ? 

Aquila. — As we have just seen it is repugnant to the original institution of 
marriage, which was made by the Almighty, not only between two persons, but 
also by a tie for life, more binding than all other relations, and one that exceeds 
all bonds of blood and friendship. Besides polygamy is a sin expressly forbid by 
the Saviour, 'whosoever shall put away his wife, saving for the cause of forni- 
cation, causeth her to commit adultery, and whosoever marrieth her that is 
divorced committeth adultery.' The reason of this is plain, the wife that is 
put away is the lawful wife of the first husband, unless it be for fornication, 
and therefore he that marries her is an adulterer. And by consulting the parallel 
texts you will find that this also is applicable to man. There is also another 
reason. 

Apollos. — What is this ? 

Aquila. — The very end of marriage is a peaceable and quiet cohabitation and 
union, but where there are more than two as in the case of Jacob and his wives, 
there are jealousies and quarrels that are but the repetition of the sad tales of 
Rachel and Leah, Hannah and Penninnah, to the end of all time. 

1 Clarke, Scott, and Henry. 



812 THEOLOGICAL COLLOQUIES. 

Apollos. — The plea then of the patriarchs having more wives than one, is by 
no means sound. 

Jlquila. — Surely it is not, for we are not to inquire who has set a bad example, 
but into God's law of marriage, which in its origin was between two only, and 
the first one we hear of that was guilty of polygamy was Lamech. Nor are we 
to seek for what God allowed in ancient times on account of the hardness of 
men's hearts, but what he now allows to men considered as christians. Then 
We shall find marriage reduced to its original design. 

Apollos. — But it lias been considered proper, politically speaking, or as a mere 
matter of state policy, admissable. 

Jlquila. — I know this, but deny the theory of such in toto, for the question as 
it regards the state, is not whether one man may become the father of more 
children by having many wives, but whether each woman may not be the mother 
of more children, thereby increasing the population of a state, provided no man 
shall have but one wife. 1 

Jlpollos. — When the first husband is dead the wife is freed from him, and vice 
versa. 

Jlquila. — She is, and 'is at liberty to marry again whom she will,' as says the 
apostle Paul. Indeed God has left this as an indifferent matter to every one's 
discretion. 

Jlpollos. — What then are the duties of married persons'? 

Jlquila. — These are to be considered as it regards their contract, either before 
or after marriage. With respect to the former, marriage should never be con- 
tracted between those who come within the degrees of consanguinity and affinity, 
whether lineal or collateral, whose marriage is forbid by God and man, and that 
clearly in the 18th chapter of Leviticus, and never repealed. Again, a christian 
should marry no infidel or atheist, as St. Paul says, 'only in the Lord.' This is 
proper for several reasons. God has forbid a marriage with an infidel, 'Thou 
shalt make no marriages with them.' An idolatrous unbeliever is almost sure to 
draw away his companion, and this is certain to be the case if a woman ; see how 
the lofty and wise Solomon was captivated, enslaved, shorn of his strength, 
ruined, and perhaps damned, by the instrumentality of a vain and an idolatrous 
woman. Such marriages, my friend — were the cause of the deluge, remotely at 
least. 'The sons of God saw the daughters of men, that they were fair, and they 
took them wives, of all which they chose,' immediately God determined on the 
destruction of the world. 

Apollos. — Well — I never observed this before. 

Aquila. — As a man or woman is about to introduce a stranger in his or her 
parental family, parents should be consulted. This is a respect due from children, 
especially if minors, to parents, for if not of age they are not at their own disposal. 
But if parents object to a christian marrying any christian, then children, I should 
think, might marry when of lawful age and free from parents at their own discre- 
tion. This contract, however, must be made by mutual consent, without fear or 
constraint, never extorted by force, or brought about by those worldly considera- 
tions of money and standing in life, without respect to pure love, the only tie that 
can ever bind a man and woman for life, for weal and for wo, together. O ! my 
friend Apollos — if ever you determine to marry, never marry the best, richest, and 
most beautiful woman in the world on any man's advice, unless you love her better 
than all that are in the world. An experience of more than twenty years, has 
taught me that pure love, with religion, will make a man and woman happy 
together, under all the ills of human life. Sooner die a bachelor, hard as is his 
lot, than ever marry a woman that you do not love above all others. 

» Paley. 



THE NEW COVENANT. 613 

Apollos. — Verily, I believe this is only right. 

Aquila. — After marriage there are some duties common to both, and others 
peculiar to each. 

Apollos. — What are these ? 

Aquila. — A special and most ardent love for each other, by which he or she is 
preferred in constancy of love to the nearest akin. 'Therefore,' says God, 'shall 
a man leave his father and his mother and cleave to his wife, and they shall he 
one flesh.' 'So ought men,' says St. Paul, 'to love their wives as their own 
bodies, he that loveth his wife loveth himself.' And 'every one of you in particu- 
lar so love his wife even as himself.' And the aged are 'to teach the young 
women to love their husbands.' This is the common bond that makes each share 
with the other most willingly the ills of life. Such can delight in living together 
in the same house, and possessing together the same board and bed. To such it 
is a pleasure to communicate all the comfort and assistance imaginable from each 
to the other for family support, to educate children, and by such the marriage 
vows are faithfully kept in the fear of God, till death's chilling hand dissolves the 
tie by which they 'twain became one flesh.' 

Apollos. — What are the peculiar duties of each ? 

Aquila. — That the husband not only continue to love his wife, but avoid all 
sourness, all bitterness, all harsh and threatening language, and never dare to use 
violence by giving her a blow. With her he should live prudently, giving honour 
as to the weaker vessel, affording his counsel, forgiving her infirmities, and 
honestly, industriously, and cheerfully labouring to provide for and support her 
and her children. 

Apollos. — Such a husband is a good husband. 

Aquila. — The peculiar duty of the wife is obedience to her husband as the 
head. 'Wives submit yourselves unto your own husbands as unto the Lord.' 
By which is implied simply that she so respect, reverence, and love him, that she 
will not displease, much less usurp authority over or command him, though it is 
ever the part of a faithful wife to advise, for often is the woman the more prudent 
of the two ; and as a prudent woman, instead of being heard a mile, will manage 
all her affairs with silence, moderation and decision, regarding her husband as an 
ornament given her by her Maker, and most tenderly and affectionately seeking 
to secure and perpetuate his happiness. 
Apollos. — Such a couple must be happy. 

Aquila. — They are happy if above all they have the love of God. And let me 
tell you, Apollos — it is in the power of a man to make a good wife out of a 
passionate and peevish woman ; and a woman of an amiable disposition can 
conquer, in most instances, the hard-heartedness of a cruel man. For surely, he 
who would assail and insult the feelings of a woman, especially a wife, is worse 
than brutal. There is only one exception to this rule that I know of. 
Apollos. — What is this, my friend? 

Aquila. — It is when the man is a drunkard. God's grace much less a woman's 
tears, cannot cure and prevent the deeds of him that gulps down the liquid fire. 
But when there are not the fumes of liquor to create demons out of mortals, then 
may each kiss away from the other in one moment the very cause as well as the 
effects of a misunderstanding. And death alone can part such, for pure conjugal 
love, founded on christian feeling and the love of God, is strong, and can only be 
broken by the hand of death. 

Apollos. — If such have children then there are duties which devolve alike on 
both. 

Aquila. — There are, and the duties of parents are summed up in these words, 
'Ye fathers provoke not your children to wrath, but bring them up in the nurture 

7S 



614 THEOLOGICAL COLLOQUIES. 

and admonition,' i. e. discipline, 'of the Lord.' In this general precept several 
things are comprehended. 

Apollos. — Please point them out. 

Aquila. — We are to nourish, that is supply them with food and raiment, we 
are to educate them especially in the christian religion, we are to set before them 
a good example, for children ever eye their parents, and if unruly, stubborn or 
refractory, it is as much our duty to chastise them by looks, words, or rods, accord- 
ing to the true natural disposition, as it is our duty to pray for them. But this is 
never to be done in anger or in wrath. 

Apollos. — Education is a thing but little regarded among most parents. 

Jiquila. — This is true, 'children are a heritage from the Lord,' and how many 
are concerned about heaping on their sons and daughters the professions of this 
life, who never instruct and adorn them in the truths of piety. The wise man 
has said, children must be trained in the 'way in which they should go, and 
when old they will not depart from it.' 

Apollos. — But some think children are too young, and are not capable of that 
discretion that piety requires. 

Jiquila. — The children of a great many parents, are wicked when grown, 
because not encouraged in piety when young, and thus often become a curse to 
themselves and their parents. How many mother's suffer their daughters to 
visit theatres and balls, and mingle in a circle that conscience never would 
let the parents do. O ! if their morning sun should set at noon, and they 
unexpectedly fall into the grave, what an account will such parents have to 
give. Children are to have line upon line, and precept on precept. Father and 
mother are daily to pray, that God may crown and bless their souls with ever- 
lasting life. 

Apollos. — Well — while all are educated is it not proper to try to make them 
equal in this respect? 

Aquila. — It is true, all are not naturally alike capable, but some parents spend 
thousands on sons, and train their daughters in comparative ignorance, as it 
regards the things they should know. I have never yet, my friend — known a 
mother however poor, that did not try in some way to have her children taught 
at least as much as she knew herself. This is not the case always with the father, 
he has not time, and cannot take that care. 1 

Jipollos. — Children owe an important duty to their parents. 

Aquila. — Indeed they do, and all their duty is comprehended in the fifth com- 
mandment, 'Honour thy father and thy mother, that thy days may be long upon 
the land which the Lord thy God giveth thee.' 

Jipollos. — I have often noticed the particularity of this commandment, 'honour 
thy father,' and not him only who has the authority and power to command thee, 
but 'thy mother,' poor, weak, and feeble, on account of whose feebleness no man 
is ever to neglect and slight in any degree. 

Aquila. — Indeed my friend — this is well thought of, and let me add, that all 
the living progenitors, as grand-father and mother, are virtually included in this 
command. 

Apollos. — What is included in this duty ? 

Aquila. — Three things, reverence, which children ought, as before suggested, 
to possess first in their hearts, having a most sincere and ardent love for their 
parents, as the authors of life to them, and most immediately representing the 
image of God. This reverence should be manifested by their words, for they 

1 Some of the greatest statesmen and warriors owed their renown to the education of their 
mothers, and we know that the Wesleys, the great reformers of the seventeenth century, were 
indebted to their pious mother, who was perhaps, the most systematic woman on earth, for 
their love and adherence to rule and to order. 



THE NEW COVENANT. 615 

should never speak to them but with the profoundest respect. And still more so 
by deeds, in performing all offices of kindness and respect toward them, rising in 
their presence, standing while they sit, giving them the direction in matters of 
importance, never interrupting them in their discourse, never undertaking any 
thing of moment, without consulting them, these, and the like acts manifest the 
reverence and love of our hearts. 

Apollos. — And what ought to be the obedience of children to parents? 

Aquila. — It ought to be universal, 'children obey your parents in all things,' 
is the word of the Lord, and to this there is but one proviso. 

Apollos. — What is this? 

Aquila. — That their commands do not clash with the divine precepts. What- 
ever may be parental authority in indifferent things, it is never to counteract or 
subvert the authority of God. When parents either embrace an error, or wish 
to prevent the religious efforts of their children, they are too apt to oppose them, 
or rather interpose parental authority, in order to prevent the influence of that 
which is divine. If the children be of a proper age to judge for themselves, they 
must regard the authority of God rather than that of man. And I have known 
some acting on this principle, to be made the happy instruments in the conversion 
of the parents, dear to their hearts. 

Apollos. — Then it is abominable, if this be the only exception, for Jesuits and 
priests, to take away youths from their parents, and suffer them, contrary to 
parental authority and will, to enter into monastic vows. 

Aquila. — It is certainly wrong, my friend — they allow them, after sixteen, to 
enter monasteries, deserting even their believing parents, a plain and palpable 
violation of the fifth commandment. The unreasonableness of it is apparent, 
they say the monastic life is not necessary, and may be rejected by any. No 
man can dedicate the property of another without the owner's leave, to any pur- 
pose, and children are by law, both natural and divine, the property of their 
parents, and their vows are not binding, without their consent, even if they were 
legal and expedient. Besides, it is rash to determine without the consent of 
parents, any thing about one's future life, and our Saviour teaches a contrary 
course by his example, for he 'was subject to his parents.' 

Apollos. — They say, 'he that loveth father or mother more than me, is not 
worthy of me.' 

Aquila. — The Saviour does not here treat of indifferent things, without the 
observance of which, a man may be a christian, but, of the divine commands, 
which are not to be subverted by parental authority. 1 

Apol'os. — I perceive the difference. 

Aquila.— Another act of that duty which children owe their parents is grati- 
tude. This requires that they should relieve them in their necessities, as the 
parents before relieved and sustained their children, when they were helpless and 
without support, and from this duty no external acts of any religion or piety can 
ever absolve a child. Our Lord in the 15th ch. Mat. evinces the wickedness of 
ingratitude to parents. And while every assistance is afforded, the child is to 
do all in his power to excuse the peevishness and fretfulness of a parent, attri- 
buting to them those infirmities that are natural to age. The fact is, my brother — 
God has never punished any sin in such a pointed and severe manner as he has 
irreverence and disobedience to parents, except idolatry, and to induce attention, 
kindness, and honour to aged parents, he has graciously promised long life to him 
that honours his father and mother. 

Apollos. — O! what a sin is it to slight and neglect our parents. 

Aquila. — Indeed it is, and what will be the feelings of children who treat dis- 
respectfully an aged father that begat them, the mother that bore them with so 

1 Limborch. 



616 THEOLOGICAL COLLOQUIES, 

many pangs, when their heads are laid low in the cold grave. And it may be 
that God who is just, will repay them their wickedness, in their own coin. I 
have known several young men and women, famous for care to their aged 
parents, prosper beyond all human expectation, I have always attributed it to 
the goodness of God in rewarding their acts of gratitude towards their parents. 

Apollos. — O ! who that reflects on the many long and tedious nights of care 
and suffering, a tender mother has watched the slumbers of a son, a daughter, 
and now for that son to break her heart, or that daughter to wound and insult her 
feelings, and bring down her gray hairs with sorrow to the grave. O ! it is too 
much. It ought not to be. 

Aquila. — In relative duties there are those also of the master and servant. 
We have shown that the christian religion has not taken away this distinction, 
nor discharged the latter from his service to the former, on account of embracing 
Christianity. But it must be remarked that it is much more congenial with the 
gospel of Christ not to detain them who believe in bondage, much less to bring 
them who are free into captivity. And Christianity has done much for the world, 
in abolishing in part, that severe custom of making prisoners of war, slaves. But 
to enslave those who are free and innocent against their will, and sell them to 
others, or buy them of those who have taken them, in order to sell them again, 
is inhuman, barbarous, and inconsistent with the most equitable laws of nature 
and nature's God. 'Whatsoever ye would that men should do unto you, even so 
do unto them.' The nations who have made the slave-trade piracy deserve the 
thanks of all the earth. 

Apollos. — What are the duties of masters and servants? 

Aquila. — Masters are not to assume to themselves absolute authority over their 
servants, since they are all under one and the same master. 'And ye masters do 
the same things,' says St. Paul, 'forbearing threatening, knowing that your mas- 
ter also is in heaven, neither is there respect of persons with him.' And 'masters 
give unto your servants what is just and equal, knowing that ye also have a 
master in heaven.' Hence we learn several very important things. 

Apollos. — What are these 'I 

Aquila. — Never to command a thing above the strength or beyond the ability of 
a servant. In commanding no threatenings are to be used, a just reward is to be 
given for their labour, in rebuking be moderate, 'you have a master in heaven,' 
who respects alike the servant and his master. Take good care of them in sickness 
and old age, above all, see that they and their children are trained up as your 
own, in piety, and the service of the true God. If the laws of the land will not 
allow emancipation, when slaves, by marriage, or on the law of descent have 
come into your hands, these rules properly carried out, will mitigate greatly the 
sufferings of a portion of our brothers doomed in the providence of God to hard- 
ships sore indeed. If they be hired servants their wages are not to be kept back, 
nor detained, much less are they to be defrauded of the same. 

Apollos. — And servants owe a duty to their masters also. 

Aquila. — They surely do, and these servants are either slaves, who are servants 
in that sense in which the term is generally used in the New Testament, Roman 
prisoners being generally sold as slaves, or they are hirelings, and for wages serve 
others. In either case, according to the precepts of the new covenant, which 
ever respects the laws of the land, such are bound as good men constantly to 
honour their masters. St. Paul says, 'let as many servants as are under the 
yoke,' i. e. in bondage as slaves, 'count their own masters worthy of all honour, 
that the name of God and his doctrine be not blasphemed. And they that have 
believing masters let them not despise them, because they are brethren, but rather 
do them service because they are faithful and beloved partakers of the benefit.' 
They are also to render obedience in all things which are not opposed to piety, 



THE NEW COVENANT. 617 

and this not only to the kind and gentle, but to the froward and disobedient. 
Thus 'servants obey in all things your masters according to the flesh, not with 
eye service as men pleasers, but in singleness of heart, fearing God, and whatso- 
ever ye do, do it heartily, as unto the Lord and not unto men. Knowing that of 
the Lord ye shall receive the reward of the inheritance : for ye serve the Lord 
Christ.' 'Servants be subject to your masters with all fear, not only to the good 
and gentle, but also to the froward.' 

Apollos. — The gospel makes it the duty of a man to serve God faithfully in 
whatever condition the divine providence may place him. 

Aquila. — It is even so, and hence St. Paul says, 'exhort servants, to be obe- 
dient to their own masters, and to please them well in all things, not answering 
again, not purloining, but showing all good fidelity, that they may adorn the 
doctrine of God our Saviour in all things.' All this must be done not with 
eye service, but in simplicity of heart. 'Not,' says St. Paul, 'with eye service 
as men-pleasers ; but as the servant of Christ doing the will of God from the 
heart; with good will, doing service as unto the Lord and not to men.' To the 
Colossians nearly the same. 'Servants,' saith he, 'obey in all things your masters 
according to the flesh ; not with eye service as men-pleasers, but in singleness 
of heart, fearing God; and whatsoever ye do, do it heartily, as to the Lord 
and not to men.' And if such good servants can hoaestly, and with the consent 
of their masters obtain their freedom, they may very justly aspire after it, and 
surely to such a faithful, valuable servant," a good master would, where the laws 
of the country will allow it, grant him most cheerfully his freedom. And if this 
cannot be done amply remunerate the faithfulness of such a servant in another 
way. Hence says St. Paul to the Corinthians, 'Art thou called being a servant, 
care not for it : but if thou mayest be made free use it the rather.' 

Apollos. — St. Paul is explicit in regard to these duties. 

Jlquila. — He is, and all that is said here of the duty of slaves toward their mas- 
ters is most certainly and truly applicable to hirelings for wages, for these receive 
a just recompense for their services, and ought therefore to do their duty the more 
faithfully. Some of the most faithful and praiseworthy deeds that I have ever 
known performed in private life, have been performed by slaves, who, with their 
families, have been in bondage for life. On the other hand, how many who are 
free, and receive the price of their own labour, are idle and unfaithful ; this does 
not grow out of their being free, but the waMt of a deep sense of religious obliga- 
tion. If the poor pious slave who barely receives his daily bread is faithful, what 
ought to be the conduct of those who are well and amply paid, whether coloured 
or white. On the other hand, how careful ought masters and mistresses to be to 
prevent or supply all their reasonable warrts, and knowing that they have a 
master in heaven, how mindful should they be of the feelings of those reduced to 
the necessity of labouring as servants for a support. 

Priscilla. — Often have I thought of this, how many poor motherless girls are 
thrown away, that might, if properly nursed and instructed in those families 
where they reside, become in future life an ornament to society. 

Aquila. — Indeed they might, but they are looked upon and treated with indig- 
nity, their feelings are often ground to the quick, and that by parents who do not 
know but that their own children may be destined to toil sad endure the like, at 
the hands of others. 

Priscilla. — A proper course of conduct on the part of those who hire, would 
doubtless save many a poor girl from utter ruin. 

Aquila. — The relative duties which have been noticed, have respect particularly 
to man, considered in a private and limited circle in society. But when we con- 
template him as the member of a community, a citizen of a state, there are 



618 THEOLOGICAL COLLOQUIES. 

evidently duties devolving on him as such which Christianity most imperiously 
commands. And these respect men as the rulers or the ruled. 

Apollos. — What then can a christian be a magistrate? 

Aquila. — It must, my friend — be borne in mind that a magistrate, as we have 
suggested on another occasion, is the minister of God for the preservation of order. 
'There is no power but of God, the powers that be are ordained of God, whoso- 
ever, therefore, resisteth the power resisteth the ordinance of God.' Such an 
office then may be, nay ought to be filled by good men, qualified duly and con- 
stitutionally for the same, from that of the chief magistrate of a country to the 
lowest officer. Of this we have evidence, for Joseph of Arimathea and Nicode- 
mus, as well as Cornelius, and Sergius Paulus the pro-consul, retained their 
offices : and it is easy to prove that the exercise of the office of a magistrate is not 
repugnant to Christianity. Is he the source of law? Surely it is not immoral to 
make wholesome laws. Is he the administrator of justice? Certainly there is 
nothing in this opposed to goodness, and even in the execution of punishments 
for capital offences,, when it is considered an act done to protect innocence, and 
secure the peace and happiness of all, it will readily appear that one had better 
suffer than many. 

Jlpollos. — What then are their duties? 

Aquila. — Simply to take care of and procure to the utmost of their ability, the 
welfare, both religious and civil, of that community of which they are public 
officers. 

Apollos. — What, the religious welfare, my friend ? 

Aquila. — Certainly, for a magistrate is f a minister of God,' and the servant and 
watchman of the public ; and the laws are for the security of moral as well as 
temporal good. It is his duty to preserve the privileges of all in that worship 
which the laws of a country grant unto them, and thereby to be a terror to evil 
doers. A magistrate who by example or precept acts otherwise deserves the 
contempt and pity of all : on the other hand, they are often expected to seek out 
and interfere in business when prudence and justice require them to be neutral. 

Jlpollos. — What are their duties in regard to civil matters ? 

Aquila. — To preserve, and with lenity to enforce the laws, by a prudent and an 
unbiased administration of justice, according to the same, and thus secure the 
public peace. In order to this, they should closely investigate and seek to under- 
stand the laws according to their plain common sense meaning. He must have a 
full knowledge of the cases brought before him, at least he must make a diligent 
•and a faithful inquiry into the same by the examination of witnesses, and all the 
evidence in the case, whether recorded or oral; in order to this there must be 
judgment, prudence, patience, attention., and a freedom from all passion, prejudice 
and partiality, else the stream of justice itself will become polluted. 

Apollos. — Such a man will be a good 'minister of God' indeed. 

Aquila. — Above all there must be a magnanimity and an independence of 
feeling and character, that will enable him, whatever may be the opposition of 
parties and the influence of wealth, to do justice and apply the laws according to 
his conscience and oath, to the very best of his ability ; and then with a decision 
of character that is worthy a good man, enforce the same. The innocent poor and 
oppressed are ever to be protected against the violence of the rich and the tyranni- 
cal, and he who administers the law should most faithfully and conscientiously 
observe its precepts. 

Apollos. — I am sure that a man who will thus discharge his duty will be 
regarded and respected by all. 

Aquila. — This is not always the case, my friend. It is however evident that he 
ought to be, and obedience to the laws of a country is the duty of all its citizens, 
whatever may be their stations. 



THE NEW COVENANT. 6l9 

Jipollos. — Every man ought to obey. 

Jlquila. — He ought, the christian precept is, 'let every soul be subject to the 
higher powers,' the magistrates, from the supreme officer down, of that particular 
country, in which he lives. Not, my friend— to the pope who is proclaimed the 
supreme lord of the world, and who is said to have the right to exempt ecclesi- 
astics from the cognizance of the secular power, far from it, every man is 
amenable to the laws, and that order or class of men, who swear allegiance to 
no country, and no lord, but the pope, is an order designed in its very constitu- 
tion, to subvert every government on earth, but that of the see of Rome. The 
combination of civil and ecclesiastical power under whatever name,, is, my 
friend — to be dreaded by every lover of his country, as the signal of destruction 
to our liberties, of rapine and bloodshed to our property and persons, and infamy 
and disgrace to our mothers, our wives, and our daughters. It is enough that 
civil authority protects the religion of all alike,, let the truth have fair play and it 
will prevail. The ministers of religion have nothing to do with temporal power, 
this is the direct road to popery. Let them make the laws of a land, and the 
more powerful party must have it their own way. 

Jipollos. — As the duty of obedience is incumbent on all, so then it is, I presume 
universal, as it respects the laws of a land. 

Aquila — Certainly, provided those laws do not impose a violation of the pre- 
cepts of the new covenant, and even then a christian is not to oppose the law by 
force. The people are the supreme lawgivers of every country, power is dele- 
gated to legislators and magistrates, because all cannot be present to make the 
laws, and administer the same. This right, on the part of the people, is the 
palladium of liberty, civil and religious, and hence fealty to a foreign power, 
temporal or ecclesiastical, is an indirect attack, to say the least, on the great 
principle of the sovereignty of the people. But if a religious man be oppressed 
by laws, that constrain a worship against his conscience, or a subscription to prin- 
ciples that are destructive of the true faith of the gospel, or entail slavery on his 
posterity, he had better die, and at once sacrifice life, than do an act that will 
dishonour his God, and disgrace the cause of truth. It is the duty of every chris- 
tian to render honour to whom honour is due, to pay all the taxes and regular 
duties or customs of his country, and he is not only to 'honour 1 but 'fear,' i. e. 
reverence his rulers, and especially where they constitutionally administer civil 
authority, and he should both publicly and privately pray for them. All rash 
censure on the regular constituted authorities of a country is wrong, and incon- 
sistent with that candour and moderation which become a christian. We are not 
to 'speak evil' of them, this is to calumniate if not slander, for the truth may be 
told in such a way and spirit as to become slander. In a free government* 
according to the rights of the people, the source of power, the public acts of a 
public man may be canvassed, and be closely examined by the light of reason 
and truth, but while he is in authority, under the precepts of the new covenant, 
we dare not speak evil of him, nor can we slander him or any man, at any time, 
with impunity. 

Jipollos. — The Scripture affords some terrible examples of those who were 
punished for such offences. I see then we must 'render to Caesar the things that 
are Caesar's. 

Aquila. — Yes — 'honour to whom honour,' but we should never forget that this 
honour is one that is founded in civil law and right, and not in the assumed power 
occasioned by wealth and tyranny. 

Jipollos. — How far, my friend — are riches and poverty suitable to christians? 

Aquila. — Riches considered absolutely in themselves, are of -the nature of 
indifferent things, which a man may abuse, or else use to the honour and glory 
of God. Hence they are reckoned useful and are numbered among the divine 



620 THEOLOGICAL COLLOQUIES. 

blessings, for Job and others are presented to us as blessed of God with wealth. 
When properly used they are instruments for the exercise of liberality, conti- 
nency, modesty, and gratitude toward God. On the other hand, in the posses- 
sion of them there is great danger, for they expose to temptation, they choke the 
good seed, they prove a snare, and those who have them, with difficulty enter 
heaven. 

Apollos. — How true is this? 

Aquila. — True poverty is a necessity Which is either hereditary, as inherited 
from poor parents, or through some misfortune or failure in health, or friends, or 
bad conduct, or some afflictive providence of God, as in the case of Job. As to 
voluntary poverty, among nuns and monks, where there is common stock, far 
beyond the means of any private man, I do not believe in. I look upon those 
mendicant friars, professedly so poor, as the disgrace of catholic Europe. They 
have lately found their way to America, and with feigned poverty, pick the 
pockets to eat the fruits of other men's labour, and spend a life of idleness and 
sloth, in voluptuousness and pleasure. 

Apollos. — Suppose a man then rich through the blessing or providence of God, 
what is his duty ? 

Aquila. — The rich are not to be puffed up, 'Charge them that are rich in this 
world that they be not high-minded, nor trust in uncertain riches, but in the living 
God, who giveth us richly all things to enjoy, that they do good, and be rich in 
good works, ready to distribute, willing to communicate, laying up in store for 
themselves a good foundation against the time to come, that they may lay hold on 
eternal life.' 

Apollos. — O ! if this be done, what a great amount of good may be accom- 
plished by the man of wealth. 

Aquila. — Indeed there may, my friend — and there will be no time nor means 
for gluttony and pleasure, for living sumptuously every day, for being clad in fine 
linen, and purple, but as God's stewards, there will be a disposition to do good, 
not as proprietors of that which we hold. 

Apollos. — And what are the duties of the poor ? 

Aquila.— If possible, to get an honest living by industry and labour. Not to 
be discouraged, but trust in God, and remember that he has some wise end in 
view, which shall turn to our benefit. Though despised by the rich we are not 
to envy them ; for as it regards their eternal salvation, they are on a level with 
us. While the poor are grateful for all the benefits bestowed on them by the 
rich, they should also be thankful to them, as the dispensers of God's gifts. And 
all the kindness bestowed by others, is to be turned to his glory, and not to intem- 
perance and sin. Indeed the poor should ever remember, that God has them 
under special care, and will assuredly, if they devote to him their hearts, amply 
reward their every toil. 

Apollos. — And this is more than all the riches of this world. 

Aquila. — It is indeed. Other relative duties of a christian, my friend — grow 
out of the fact, that he may be in the possession of health, or worn down by 
sickness. Hence there are duties which in health we are to discharge, that can- 
not be performed in sickness, and in sickness especially, are we to discharge duties, 
of which we know but little when well. 

Apollos. — What then my brother— are the duties of a man in health? 

Aquila. — The very first, as we have often said, is to repent of all sin, seek after 
the living God by faith, and never to rest until our hearts are changed by grace. 
This may be done in sickness, but be assured it is hard work for a sick man to 
return to God, and indeed, it is very uncertain whether God will help us to 



THE NEW COVENANT. 621 

return. While we have health and life God should have our hearts, sickness and 
death may come and prevent its dedication to him. 
Apollos. — And what are the duties of the sick? 

Aquila.— St. James says, to have recourse to God in prayer for restoration to 
health, and as they are feeble themselves, they should desire the prayers of 
others, especially the ministers of the church. You must remember my friend- 
that this is a duty positively enjoined on the pious sick, at least. Thus says the 
apostle, f is any sick among you ? let him call for the elders of the church, and let 
them pray over him.' 

Apollos. — This is not done always. 

Aquila.— 0\ no— after all other physicians are tried, and the man is certainly 
going to die, it is sometimes the case that some barbarian doctor will give him 
an opiate to stupify his senses, and then his friends will call a preacher to 
pray him quietly, and without distraction into the other world. O ! I have often 
thought how terribly affrighted must some who die be, when so unexpectedly, 
they open their eyes in the other world, where all is a solemn and an eternal 
reality. 

Apollos. — But there is a great difference between sick people, some are pious, 
some without religion. 

Aquila. — It is so, but still a religious man when sick, should solemnly examine 
his soul, and diligently interrogate himself, as to his life and his experience. If 
he find himself in God's favour, his sickness shall prove a source of comfort and 
true consolation. Such should remember, that God who is the donor of every 
good, afflicts for their eternal welfare. On him they should throw themselves, 
that pain, however acute, may be shortened, and if lasting may be alleviated, and 
although the lips may be scorched with fevers, yet the spirit may be lifted to God,- 
and they may be supported by an assured hope of eternal bliss. Past favours and 
supports, and the experience of thousands, and the promises of God should cheer 
our souls, and induce the belief, that in death itself we shall prove his faith- 
fulness. 

Apollos. — Prayer, incessant prayer, should be offered up. 

Aquila. — Yes ! my friend — and if brought to death, confident of pardon, for- 
giving all our enemies, and imploring heaven's blessing ever on them, we should 
rely on Jesus by faith, bear in mind that death is a debt which all must pay, and 
a kind messenger which heaven sends to call us, from this vale of tears to that 
home, where we shall rest from all labours, be no longer strangers and pil- 
grims, but adore and bless his name for ever and ever. There is one other 
duty of dying saints. 

Apollos. — What is this ? 

Aquila. — To commit their friends, husbands, wives, parents, children, bro- 
thers and sisters all to God. The Almighty would have us commit them 
to him. 

Apollos. — This is a comfortable thought indeed. But suppose a man has no 
religion, and is taken sick. 

Aquila. — Then he must betake himself also to God in prayer. He cannot do 
better than to pray, pray for grace to aid him, that he may return, and though 
saved as by fire, yet be saved. He must remember God searches his heart, he 
must call to remembrance his vows and resolutions, all forfeited, and consider 
the number and magnitude of his sins. While he promises amendment, and 
desires the prayers of others, he should call upon God most fervently ; and ear- 
nestly strive to lean by faith, on the Lord Jesus Christ, for mercy and support. 
He can only be saved by faith, he has not a moment to spare, eternity is at hand, 
he is here now, he may be damned in an hour. O ! how he should cry out, and 
seek for mercy at the hand of heaven. 
79 



622 THEOLOGICAL COLLOQUIES. 

Apollos. — I perceive my brother — that Christianity suggests a duty in every 
condition of human life. 

Aquila. — Indeed it does my friend — and in every relation too. Relative duties 
are especially important. So much the more so my brother — because others are 
involved in their consequences. I pray God that we may be faithful in all our 
ways. As citizens, as companions, parents, children, masters, servants, rich, 
poor, healthy or sick, wc have a work peculiar to that state in which we act, that 
must be faithfully performed. 



COLLOaUY XXVII. 

THE PRECEPTS OF THE NEW COVENANT, CALLED CEREMONIAL — THE SACRAMENTS, AS INSTITUTED 
BY THE LORD JESUS — BAPTISM — ITS NATURE, MODE AND PROPER SUBJECTS. 

Aquila. — Ceremonies, my friend — are signs of a mutual contract between God 
and men. The law had its numerous rites. We have pointed out the moral pre- 
cepts of the new covenant, in which a holy life consists, and are now to notice, 
that the Saviour has annexed to them some ceremonies, which are to be observed 
by us. Although the worship to be observed is spiritual, in opposition to the 
external ritual worship of the law, yet it has pleased God to bind the christian to 
that worship by a seal, consigning as it were, his grace and promises in it, to 
them. 1 

Apollos. — What are these rites generally called ? 

Aquila. — Sacraments, a word of long usage in the church, though unknown to 
the writers of the Holy Scriptures. There have been great disputes concerning 
the matter, the form, the efficacy, and the administrator of these sacraments. So 
many and so various have been the tracts on these subjects, that we may only 
take time to notice the origin and course of their institution, in their nature, 
including the matter and form, and lastly their efficacy. 

Jlpollos. — What is the origin then, of the sacraments? 

Aquila. — They are simply signs or seals of the covenant of grace, between God 
and man. The nations of the earth have all had their peculiar ceremonies, con- 
firmatory of covenants. These were always performed when men entered into a 
contract. In condescension to human infirmity, God was pleased to imitate as it 
were, the custom used in human covenants : that is, he has instituted certain 
rites, as visible signs, whereby men should be assured of the conditions of this 
covenant. Here then, is their origin. 

Jlpollos. — What is the matter of the christian sacraments? 

Aquila. — Simply my brother — some sensible thing; for they are pledges by 
which God assures us of the performance of his promises. But as the blessings 
of the New Covenant apprehended by faith, are things invisible, for the con- 
firmation of that faith, the promises should be shadowed out by sensible pledges ; 
especially as man cannot apprehend many things but by the intervention of the 
senses. 

Jlpollos. — What about the form as included in this nature? 

Aquila. — It consists simply in some significative force or virtue ; for although 
there should be some natural analogy between the sign and the thing signified, 
yet is it inconstant and undetermined, and could never signify that thing, unless 
God had ordered that this sign should have such and such a signification. 

Jlpollos. — I think this evident. 

Aquila. — Now the signs of the sacrament are either commemorative, which 
1 Watson and Limborch. 



THE NEW COVENANT. 623 

bring some past things to memory, as in the Lord's supper, or significative, to 
denote some future or present, but spiritual, invisible thing, as in baptism. Or 
obsignatory, which seal to us either something given, or to be given by God, and 
testify the duty we have or ought to perform on our part: of which nature, are 
both covenants. 1 

Apollos. — In what then, does their efficacy consist? 

Aquila. — 'Sacraments ordained of Christ, are not only badges or tokens of 
christian men's profession, but rather they are certain signs of grace, and God's 
good will toward us, by the which he doth work invisibly in us, and doth not 
only quicken, but also strengthen and confirm our faith in him.' 2 It appears then, 
to be f an outward sign of an inward and spiritual grace,' that is given unto us: 
which rite was ordained by Christ himself, as a means whereby we receive that 
grace, and a pledge to assure us thereof. 3 

Apollos. — From these words it is plain, that no other efficacy of conveying 
grace, is ascribed to the sacraments, than as they are outward signs appointed by 
Christ, to represent that inward and spiritual grace, which he alone bestows on 
us, 

Aquila. — Certainly not. 

Apollos. — But the Romanists contend, that the sacraments bestow grace, { ex 
opere operato,' i. e. by virtue of the sacramental action instituted by God, to that 
purpose, and not for any merit of the actor and receiver : so that the will, and 
faith, &c. of the individual adult, are required, but not for any active causes. In 
other words, no actions of ours can make up a sacramental grace, or add any 
efficacy thereto ; they only tend to remove obstacles out of the way of their 
efficacy. 4 

Aquila. — But my friend — the absurdity of all this is apparent; for first, it would 
then follow, that the sacraments, as instruments, work justification by their own 
immediate energy. But the Scriptures never attribute this to them, but to faith 
in our Lord Jesus Christ, not as the meritorious but instrumental cause. And 
secondly, they may be administered on this ground, which Bellarmine admits, 
nay urges to unintelligent beings ; or as is the custom of papists, to Bells, which 
they consecrate and baptize : all of which is ridiculously profane. 5 

Apollos. — Is it possible that the sacraments can reach the heart? 

Aquila. — No; for they are gross and sensible things, but outward signs, com- 
memorative, significative, and obsignatory, as before said, and who can tell in 
what part of them is situated this energy and grace that are so operative? And 
besides, on this plan, all dying without having received these sacraments, must of 
course be damned, for therein and there alone, is the grace. 

Apollos. — And this is the reason why the commonalty among them make such 
ado about their sacraments. But, my friend — papists say that the Scriptures 
teach, 'he that believeth and is baptized, shall be saved,' and that of course faith 
is not alone : there must be baptism. 

Aquila. — Yes — but the words that follow show that however baptism may be 
proper as an initiatory ordinance in Christ's church, it is not of that absolute 
importance as is faith, for it is said, he that believeth not shall be damned. Of 
course, according to their exposition, he must be damned though he did believe, 
if not baptized. Now the reason of baptism is this, not that it imparts grace, or 
changes the heart, but is the external sign and profession of that inward and 
spiritual grace granted through faith in our Lord Jesus Christ. 

1 Watson and Limborch. 

2 16th Article of M. E. Church. 

3 Catechism of the Church of England. 

4 Bellarmine, lib. 2, chap. 1 and 8. 

s Ibid. Bellarmine gives a long list of persons and things, to which the sacraments may be 
administered. 



624 THEOLOGICAL COLLOQUIES. 

Jlpollos. — But they say that baptism is called a washing, or the 'laver of regene- 
ration/ by St. Paul to Timothy. 

Jlquila. — Admit that the apostle here alluded to baptism, which is denied, 
would it thence follow that it wrought regeneration in us? It would be only a 
figurative expression, whereby the thing signified is put for the sign, on account 
of that strict connection that exists between the two. Baptism therefore, in this 
sense, might be called the laver of regeneration, because by the washing of water 
it is shadowed out to us. But, my friend — St. Paul does not here speak of the 
ordinance but the thing itself, regeneration ; and as the crown of glory and the 
crown of life are called life and glory, so the laver here means regeneration 
itself. 

Jlpollos. — But they say it is written 'repent and be baptized every one of you iri 
the name of Jesus Christ, for the remission of sins, and that it is here declared 
that sins are washed away by baptism. 1 

Jlquila. — And here again is an error, for this is not because baptism is the 
instrument of remission, but because that men by it profess penitently, their faith 
in the Lord Jesus by which remission of sins is obtained. 2 

Jlpollos. — It is so plain, that an external ordinance cannot impart the remission 
of sins, which is suspended on faith in Christ, that one might as well attempt to 
impose on the world any other error as one so inconsistent. 

Jlquila. — In the holy sacrament it is evident that Deity exhibits to men his 
great grace, not actually conferring it on them, but placing it before them as by a 
sign, not of a future, but a present thing. And this efficacy requires the intellec- 
tual faculty to be rightly disposed, that it may be able to apprehend that which 
the sign offers objectively to the mind. Hence we see the manner in which these 
sacraments act in us, as signs representing to our minds the thing signified, acting 
as a confirmation or seal, though outward and visible, and assures us that we are 
jn covenant with him who will certainly perform what he has promised. 3 
Jlpollos. — Romanists have seven sacraments. 

JLquila. — And they had as well have fifty : it is therefore unnecessary, my 
friend — to dispute this point, with them. It is evident there are no sacraments set 
forth in the Scriptures as institutions of our Lord Jesus Christ, acting as signs to 
commemorate, signify, and seal that covenant of grace made with man, but bap- 
tism and the Lord's supper. We may notice in the sequel that the seven sacra- 
ments of papists are simply superstitious inventions designed to subserve the 
interests of a polluted priesthood. 

Jlpollos. — Well give me your views of baptism first, if you please. 
Jlquila. — In the institution of both the sacraments, my friend — our Saviour 
seems to have had regard to the custom that then prevailed among the Jews and 
Gentiles. For as the Jews, on receiving 'a proselyte of the gate,' a Gentile con- 
vert to their religion, washed him with water as a testimony of his having left 
the worship of false gods and embraced that of the true Deity; so does the 
Redeemer appoint baptism, or a washing of water, to show not only that both 
Jews and Gentiles were very corrupt, but that an amendment in their morals 
could only be accomplished by his grace, set forth and signified by the water. So 
also was it customary for the Jews upon a festival to invite their friends and 
neighbours, especially at the passover, to partake with them, and after the repast 
to distribute a better sort of bread and wine among the guests, giving thanks to 
God, and making a solemn commemoration of their exit from Egypt, in a manner 
suited to the day. So the Saviour, in the institution of the supper, seems to have 
had an eye upon those ceremonies, and added thereto the commemoration of his 

J Limborch. 2 Watson ami Limborch. » Limborch. 



fH^ NEW COVENANT. $25 

death. I do not insist on the analogy that there is between the rites of the New 
and those of the Old Testament, but will proceed to notice baptism according to 
your request. 

Jlpollos. — I never considered before the analogy between the ceremony of 
washing or baptizing, and of eating bread and wine together to commemorate an 
event of the Old Testament and the Sacrament of the New. From this it is appa- 
rent that baptism was instituted as a religious rite before Christ used it. 

Aquila. — Certainly, all the priests as well as proselytes of the gate, were 
"washed,' i. e. baptized with water. Now in the christian baptism it is proper to 
consider its nature, subject, and the various circumstances thereof. 

Apollos. — Well — with regard to its nature. 

Aquila. — Baptism is that rite or ceremony of the new covenant, by which per- 
sons are initiated into the profession of the christian religion, or it is the mode 
appointed under that covenant by which a person assumes the; profession of 
that religion, or is admitted to the participation of the privileges belonging to 
the disciples of the Lord Jesus Christ. It was by this mode that those who* 
believed the gospel were to be separated from unbelievers, and joined to the visi- 
ble christian church. The rite or washing with water was doubtless intended tc* 
represent the renouncing and washing away their former impurities, and that 
internal grace by the operation of which alone, the heart of man is cleansed. 

Jlpollos. — But a question arises in my mind — did the Saviour institute this bap- 
tism or washing with water ? and did he command its use in tht^ christian, 
church 1 

Aquila. — Water baptism was most certainly appointed by the Saviour. This is 
evident, from the fact, that he has positively commanded it. 'Go ye, said Jesus 
to the apostles, into all the world,' 'teach all nations, baptizing them in the name 
of the Father, and of the Son, and of the Holy Ghost.' And moreover, this very 
same thing is confirmed by the apostles themselves, who in several places, both 
in the Acts, and the Epistles, are said to have baptized with water those who 
were converted to the christian faith. Thus 'then Peter said, repent and be bap- 
tized every one of you in the name of the Lord Jesus, for the remission of sins ;; 
and ye shall receive the gift of the Holy Ghost, for the promise is unto you, and 
your children, and to all that are afar of, &.c. and they that gladly received his word, 
were baptized.' When 'St. Paul asks the Corinthians if he baptized any of them, 
there is an evident admission, that they were baptized.' All which may be 
abundantly proved, by.a reference to the texts setting forth this duty. 1 

Apollos. — -But it is objected that many believed in Christ, who yet were not 
baptized, as the twelve apostles, the seventy disciples, the hundred and twen/.y 
mentioned in the first chapter of Acts, and the five hundred named in the fifteeatt 
chapter Corinthians. For we do not read of their baptism. 

Aquila. — And can it therefore be inferred, that they were not baptized? Many 
things were certainly done, of which we have no account in the Scriptures : 2 " 
from the first chapter of John we evidently learn, that some of them were bap- 
tized by John the Baptist, and even suppose that they were never baptized, the 
case between them, and those they were sent to baptize, was evidently dif- 
ferent. 

Apollos.— But are christians at present, obliged to be baptized. You know that 
it has been taught otherwise by Socinus, who said that as a duty it respected 
only the apostles, and those ministers duly ordained by them. 3 

Aquila. — This is not the only error taught by Socinus j the command to and the 
practice of the christian church, all prove it to be for the obedience of the faithful 
to the end of time, as we shall see in the sequel. 

1 Dwight and Dick. 2 Ibid. 3 Limborch and Watson. 



826 THEOLOGICAL C6L.LO0.UIES. 

ApolloS. — Do if you please, point out to me the true nature and mode of 
baptism. 

Aquila. — This is a subject on which so many tracts have been written, and on 
which, there has been so much heated controversy, that really my friend — it 
must be acknowledged, when considered as an outward sign only, those contro- 
versies have become the disgrace of the christian church. These tracts you may 
read at your leisure, they enter fully into the subject, and we have only time to 
notice it concisely, and pass on. Baptism is simply according to the original 
meaning of the word, and the practice of the church, a washing With water. 
By this rite it is thought by most divines, is shadowed out to us, that gracious 
remission of our sins, purchased by the blood of Christ, by which we are 
saved from its polluting and contaminating effects, as is the body cleansed by 
water. 1 

Jlpollos. — And is this the reason why it is called a baptism of repentance, for 
the remission of sins ? 

Aquila. — The Saviour to this rite, used already by John, adds another signifi- 
cation : it is the profession of his name, and the public acknowledgment of that 
doctrine which he taughL And for this reason he commanded baptism to be 
administered in the name of the Father, the Son, and the Holy Ghost. To this 
very intent that those who enlisted in the cause of truth and God, being baptized 
in the name of the Trinity, should become the disciples of that doctrine, whose 
original was God the Father, which was revealed and preached by God the Son, 
and confirmed by the varied miracles of God the Holy Ghost. To this the apos- 
tles seem to have added another thing of which it is also a figure. 

Jlpollos .—What is this ? 

Aquila.— A spiritual resurrection from a death of sin into a newness of life in 
Christ Jesus. Thus, says St. Paul, 'know ye not that so many of us as were 
baptized into Jesus Christ, were baptized into his death? Therefore we are buried 
with him by baptism into death, that like as Christ was raised up from the dead, 
by the glory of the Father, even so we also should walk in newness of life.' 

Apollos.— Well my friend — what are your views as to the mode 1 

Jlquila. — The original word, whether /SaTrri^w, baptizo, or its primitive 
/3a-Trrw, sapto, does mean, and all who are critically acquainted with the Greek 
language know it, to wash or purify a thing, whether by plunging, sprinkling, or 
pouring. Its primary meaning being the effect, and not the mode. Of this I 
venture to affirm, my friend — there are at least one hundred examples in the 
Holy Scriptures. Indeed, the words themselves, are often to dye, tinge, stain, or 
colour, and when taken for immersion, are only in a secondary sense. 2 

Apollos. — I had not noticed this. 

Aquila, — And my friend— these words though often capable of denoting any 
mode of washing, whether by effusion, sprinkling, or immersion, since cleansing 
was familiarly accomplished by the Jews in all these ways, yet, in many instan- 

a There is a tract by Wesley, one by Val. Cooke, and one in Watson's Biblical Dictionary, 
worthy of a serious perusal. There are also some remarks by Dwight, Dick, and Clarke, 
and a plain common sense exposition of Baptism, by Schmucker, all of which will amply repay 
the reader. In a well written little volume, by Mr. Slicer, in answer to Mr. Broadus, of Va. 
s.31 the minutiae of this subject are considered. The reader is requested to peruse it. The 
premises are good, and the conclusions legitimate. The author has done the subject ample 
justice. 

2 This is amply proved by Dwight and Dick, to whose excellent remarks on this subject, I 
refer the reader. The words of Mr. Dwight are— 'I have examined almost one hundred instan- 
ces where this word 0anriZ;w, baptizo, and its derivatives are used in the New Testament, 
and four in the Septuagint.' 'To my apprehension, it is evident,' 'that the primary meaning 
of the=e terms, is cleansing, the effect, not the mode of washing.' 



THE NEW COVENANT. 627 

ccs, cannot without obvious impropriety, be made to signify immersion, and in 
others cannot signify it at all. 1 

Apollos. — This is well worthy of observation. 

Aquila. — It is indeed. In the church of Rome, baptism is celebrated with 
several rites besides the application of water. There is the sign of the cross, an 
exorcism to drive out the evil spirit : salt is placed on the tongue, to signify the 
deliverance from the corruption of nature. Spittle is put on the nostrils and ears, 
to show that he is enlightened by the holy spirit, the crown of the head is 
anointed with oil, to represent his being of the flock of Christ, the anointed : if 
an adult, he is clad in white, if a child, has presented a white handkerchief to 
point out his purity of life, and resurrection state, and a burning wax candle to 
expose, as placed in his hand the charity received, and inflaming his heart in 
baptism. This is the explanation given by themselves. 2 

Jlpollos. — And it is well they have explained it, for it would puzzle a philoso- 
pher to do it for them. 

Aquila. — We have suggested that the manner in which water should be applied 
to the body in baptism, has occasioned much disputation among the professors of 
Christianity, some contending for immersion, others for sprinkling or pouring. It 
is however most evident that baptism means simply, the setting apart and dedi- 
cating to the service of God, by the application of water, in the name of the 
Father, Son and Holy Ghost. And we have seen that the original words, which 
mean to wash, dye, stain, cleanse, by sprinkling, pouring or plunging, and so 
used in scores of texts, cannot, and ought not to be applied solely to the act of 
dipping in water. For this we have some of the very best reasons, as well as 
the universal use of the word in its terminations in the Sacred Writings and 
elsewhere. 

A polios. — Point them out, my friend. 

Aquila. — Among many, I will name only a few. The idea conveyed by this 
verb is sometimes to sprinkle even, when dipping is named, and this too, rather 
than dipping. Our Saviour, in the Revelation, is described as clothed in a gar- 
ment, our translation says dipped in bloop, while fiefix^/^svov bebammenon, 
there evidently means sprinkled or stained with blood. For he is presented in 
prophecy as a warrior, and in the parallel in Isaiah, we have 'their blood shall 
be sprinkled on my garments, and I will stain all my raiment.' The sentence, 
pronounced on Nebuchadnezzar was that he should be 'wet with the dew of 
heaven,' and the word here used, efiaqr/) ebaphe, surely means simply to sprinkle 
or moisten, as here ( wet with dew.' 

Apollos. — This is very plain, indeed. 

Aquila — I do intend to say most positively, that the original word means to 
wash, by applying water in any way, and appeal to the numerous examples of 
Scripture to show that it is not applied, as is affirmed, solely to dipping. There 
are two remarkable examples of the same use of it in the Apocrapha. In one it 
denotes washing, without respect to form, in the other simply sprinkling. Thus 
it is said, Judith s{3u<n'<ri%s<ro ebaptizeto, washed herself at the fountain or spring 
near or by the camp, and the son of Sirach speaking of a person, who is purified 
from the pollution, occasioned by touching a dead body, calls him fiarfri^opsvog 
baptizomenos purified, that is sprinkled according to the law in 19th ch. 13 v. of 
Numbers, from that pollution by the water of separation. 3 

Apollos. — And it is to be presumed that the words so understood and used in 

the Septuagint by the Jews, was so also used by the New Testament writers. 

Aquila. — Certainly, and it is unwarrantable for persons, sometimes wholly 

unacquainted with the use of those original words, boldly and fearlessly to affirm 

1 Dwigbt and Dick. 2 Dwight's Theo. vol. 4. fol. 345. ed. 1S36. 3 Dick. 



628 THEOLOGICAL COLLOQUIES. 

that they only mean to dip. Now it is also plain that our Lord so understood 
&nd used this self same word. 'The Pharisees and all the Jews" except they 
wash,' i. e. 'baptize their hands oft, eat not, holding the tradition of the elders.' 
And when they come from the market, except they wash,' i. e. baptize, they eat 
not. And many other things there be which they have received to hold as the 
washing, i. e. baptism 'of cups and pots, brazen vessels, and of tables.' 

Apollos. — But it is said that you dip the hands in water to wash them. 

Aquila. — It was not so among the Jews, if it be so, which J know is not always 
the case, among us. It is said that 'Elisha the son of Shaphat poured water on 
the hands of Elijah.' The 'baptizing,' or washing on their return from market, 
is simply the cleansing the hands as above, it is to be presumed, and admit, that 
f cups, and pots, and brazen vessels,' were dipped in order to cleanse them, which 
is not yet proved, they did not surely dip their y.Xivwv kliron here badly trans- 
lated 'tables,' it should be couches, on which they reclined when at meat. 

Apollos. — O! it is evident from the original, that to baptize is to wash with, or 
cleanse by the application of water. 

Aquila. — Yes — and if it had been translated as it means, the effect, without 
respect to the mode, it would have saved a world of disputation. But to supply 
what is wanting in evidence from this word itself, many strive to show that it 
was by dipping or plunging that baptism was administered, from the passages 
where it is named. Thus John is said to have baptized sv en in Jordan, as is 
affirmed standing in the water and dipping those that came to him. However, 
this preposition may be considered as denoting the place of an action, it is most 
evident, and it is declared after a close examination that it means, at, nigh to, or 
about a place. Thus, 'now sv en, in this place where he was crucified there was 
a garden.' I ask was he crucified in the garden or near it ? 

Apollos. — The answer is in the vicinity of a garden. 

Aquila. — So in like manner, it is said 'on those eighteen, upon whom the 
tower sv en, in Siloam fell and slew them,' here it is not meant that the tower 
stood in the pool, much less was immersed in it, but that it was close by the pool. 
And, indeed, while St. Matthew says that John baptized in Jordan, St. John 
tells us that he was baptizing beyond Jordan, and as there can be no contradic- 
tion between their statements, the reconciliation is found, my friend— in this little 
Word sv en, which is simply that John was baptizing near Jordan. 

Apollos. — And even if he took his station in the middle of the river, it does not 
follow that he dipped those that came to his baptism. 

Aquila. — By no means, as a matter of convenience to procure water, not only 
for baptism ; but the vast numbers who came together from Jerusalem, Judea, 
and the region round about Jordan, must have water for their own use., and that 
of their beasts. 

Apollos. — But it is said that in the case of Philip and the Ethiopian, they went 
down into the water and came up out of the water, and here is immersion. 

Aquila. — I think not, my friend — for if one was immersed so also was the 
other, for what is said of one is also said of both, besides a man may go into the 
Water, when only ankle deep. Now the prepositions £j£ eis here translated into, 
and sx ek, out of, are most assuredly translated to and from, and in this very 
case would be a better translation, for the whole statement is simply this, that 
Philip went with the eunuch to the water, where he baptized, i. e. washed him in 
token of his salvation from the idolatrous pollutions of the age, and reception into 
Christ's church, and when they both came from the water, Philip was caught up 
by the spirit, &c. 

Apollos. — Are there any examples of these words being thus used ? 

Aquila. — Scores of them, my friend — and you cannot make sense of them any 



THE NEW COVENANT. 629 

other way. Thus it is said, when 'Jesus came e tt eis, to the sepulchre of 
Lazarus.' Now we know that he did not enter it. And again, when ' ships 
came ex ek from Tiberias, we do not suppose that they sailed from the midst of 
the city, but commenced their voyage at that place, and sailed from it. I affirm 
without any expectation of ever being contradicted by any man who has ever 
read any classical writer in the Greek language, that the preposition ex ek means 
the point from which, and si? eis, the point to which a movement is made. 
And my friend — in the present case, nothing more is intimated by the sacred his- 
torian, than that Philip and the Ethiopian, went to the place where they saw the 
water, and after the baptism, they both departed from the water, one being caught 
up by the Spirit of the Lord. And in proof of this, a different preposition is used 
for the departure of our Lord after his baptism: I mean o.tco apo, which even a 
schoolboy that is at all acquainted with Greek, knows, in its constant use, is 
simply from, not out of, and marks the place from whence he departed, without 
at all suggesting, that he had been immersed in the water. 

Apollos. — But it is said that Saint Paul uses the expression, ' buried with him 
by baptism,' and hence it is inferred that we should be immersed. 

Aquila. — Indeed my friend — there is an appearance of childishness in thus 
explaining an expression manifestly figurative. In the Epistle to the Romans, 
the apostle says first, that we are baptized into the death of Christ, and then adds, 
that ' we are buried with him in baptism/ referring most evidently, not to the 
form, but to the import of the ordinance by which it is signified, that through his 
death we become dead to sin, or are delivered from its power. This is more 
apparent; for in the next verse, he expresses the same idea by another figure, 
when he says, 'we have been planted together in the likeness of his death.' 

Apollos. — And how does it come that one figure is supposed to mean baptism 
more than the other; why should it resemble burying more than planting? 

Aquila. — No reason, but the desire to support a mere hypothesis. Besides, my 
friend— many proceed upon an erroneous idea of the Saviour's burial, into which 
it is strange that any person should have fallen, who has read the account of his 
burial in the New Testament. He was not buried after our custom, covered up 
in a deep hole with earth, but he was laid in a sepulchre in which men could sit 
and walk, hewn out of a rock, with its floor on a level with the surface of the 
earth, or but just below it. What resemblance is there between this and an 
immersion in water '? 

Apollos. — Indeed no two things in the earth are more unlike. 

Jlquila.— We have seen, my friend — that the original word means to wash 
with water, and that by any mode, whether by an application of water, or an 
immersion therein. Now when a word is used to denote an action which is 
figurative, it does seem to be fair, in determining its sense, to observe how the 
thing which the action represents, is in other places expressed. As the water in 
baptism is emblematical of the influences of the Holy Spirit, we may bring to 
the illustration of the term baptize, the passages of Scripture which speak of the 
communication of those influences; and I may venture positively to say, that 
there is not one of them which, in the most indirect manner, alludes to 
immersion. 1 

Apollos. — I have myself noticed this. 

Aquila. — The Holy Ghost is said to 'fall' on men, to be ' poured' upon them, 
and in reference to the same subject, God promises to 'sprinkle clean water upon 
us,' which shall 'be as the dew of Israel ;' and that his grace shall 'come down 
as rain upon the mown grass, and as showers which water the earth.' And if 

> Dick's Theo. 
80 



630 THEOLOGICAL COLLOQUIES. 

water is a significant emblem, because it purifies, it is reasonable to suppose, that 
it is to be applied in a manner fit to represent the influences of the divine Spirit; 
and it is by no means proper to suppose, that God would speak of the operations 
of his Spirit in one way, and symbolically represent the same in another; besides, 
there would be no analogy between the promise and the seal, and the discrepancy 
would originate a confusion of ideas, and these things are objectionable in immer- 
sion, and cannot be easily evaded. 

Priscilla. — I have also noticed, that the baptisms in the New Testament do not 
carry with them the least probability of an immersion. 

Aquila. — 'They do not; for as we have seen in the case of John, he did not 
baptize in, but beyond Jordan, that is, on its banks, having the river between him 
and Jerusalem. It is not even credible, that the three thousand persons baptized 
on the day of Pentecost, were dipped. True, there was a pool in Jerusalem 
called the pool of Siloam, but we do not know whether from its size and situa- 
tion, it could have been fit for this purpose ; and the gross indecency of it, and a 
process so tedious, if all the multitude had put off and on their clothes, there 
being no previous preparation for such an event, and that too before the whole 
city, and it is as unlikely that they were plunged with their clothes on. I con- 
fess, my friend — that if this be admitted, after the closest consideration of this 
subject, I should be forced to admit more inconsistent, unreasonable, and indecent 
things than I shall ever do, or conceive to be enjoined in the word of my Saviour. 

Priscilla. — And when whole families were baptized at a time, in a house, what 
reason is there to suppose, that there was water enough there to immerse them 
in? 

Apollos. — It is not to be presumed that the houses of the Jews or Greeks, were 
better accommodated than ours. 

Aquila. — Yet some seem to think that every house had a fount or bath; in 
which to immerse them; and why? because it would fain suit an hypothesis 
started by themselves. 

Jlpollos. — And could the apostles administer baptism by immersion in every 
place? 

Aquila. — They could not, and if this had been the mode, and too the only 
mode, most of the converts would have been led away to some pond or river, and 
in many regions in the east must sometimes have occasioned long journeys in 
order to find water. There is not one single fact in the New Testament that can 
bear such a construction : the narrative implies that they were baptized on the 
spot, some by day others by night, and as many as three thousand at one time, and 
almost simultaneous with a change of heart, and at the very place where that 
change occurred. 

Apollos. — This surely leads to the conclusion that only a small quantity of water 
was necessary, which could be easily procured. 

Aquila. — It is certainly so, and the argument that immersion, is the only mean- 
ing of the original, and on the prepositions sj£, eis, and sx, ek, and that founded 
upon a fanciful analogy after the most careful examination you can give, will 
be seen utterly to fail. It will be found contrary to the usual language of Scrip- 
ture, respecting the thing signified by baptism, and to the general strain of the 
history which relates instances of baptism where immersion could not be prac- 
tised. With, my friend — whatever confidence this may have been pronounced 
to be the only scriptural mode the evidence preponderates on the opposite side : 
and we may therefore persevere with safety in our own practice, a practice fol- 
lowed for ages by the christian church and which no man has yet been able to 
prove unscriptural, and not the practice of the apostles of our Lord Jesus Christ. 1 

' Dick. 



THE NEW COVENANT. 631 

Apollos. — Indeed it would seem unreasonable that so many should be baptized 
at one time, and without a previous preparation, by immersion. 

Aquila. — The same argument is valid in regard to those who were baptized by 
John, that were baptized by the apostles, a vast multitude, who did not even know 
whether he would baptize them. Many of them doubtless women, to have im- 
mersed whom, either clad or naked, would not have been proper. The former 
because they had no change of raiment of which we have any knowledge, and 
the latter from motives of decency. And it is not the least argument that God 
would not institute in his service an ordinance which was a violation of com- 
mon decency on the one hand, or on the other, from the difference of climate 
exposed to serious injury of the health of the subject. But if the passages be 
rendered to cleanse, wash, or purify, by the application of water, then it is most 
evident that all will be consistent. 

Apollos. — I well remember several texts of this very kind, where the word is 
used in reference to the Holy Ghost. 

Aquila. — Yes — there is the remark of John the Baptist concerning Christ. 
'He shall baptize you with the Holy Ghost and in fire,' if translated, he shall 
immerse you in the Holy Ghost, they can have no just sense at all. But trans- 
late them as intended and all is clear. 

Apollos. — O ! yes — 'he shall baptize,' i.e. cleanse 'you with the Holy Ghost.' 

Aquila. — And prophecy says, 'I will pour out my spirit,' and the history of the 
case is that the Holy Ghost fell or was poured upon them. Besides, St. Paul 
affirms that all the Israelites were baptized in that very way. 

Apollos. — Is it possible ? 

Jiquila. — It is, hear it : 'Moreover, brethren, I would not that ye should be 
ignorant how that all our fathers were under the cloud, and all passed, through 
the sea ; and were all baptized unto Moses in the cloud and in the sea. 

Priscilla. — And happily for us we have the whole account of this baptism in 
13th chapter of Exodus. 

Aquila. — Indeed we have, there we are told, among other things, that the 
angel of God went before the Israelites, from the commencement of their journey 
from Succoth, in a pillar of cloud by day, and a pillar of fire by night, until they 
were overtaken by Pharoah on the margin of the red sea, beside Pihahirolh. Next 
we are told that he who had gone before removed and went behind them. Then 
that the waters of the Red sea were as a wall on either hand, that the Israelites 
went into the midst of the sea on dry ground. Here is no account of that baptism. 
at all named by the apostle. They went over dry shod, the water was as a wall 
on either hand, and they could not have been taken up and immersed, as some 
believe, in the cloud, for they are said to have walked on and passed over. Now 
what Moses omitted is found in the 77th Psalm, 'The waters saw thee O God.,' 
&c. 'The clouds poured out water,' and that the inspired writer alludes to this 
very baptism we hear, 'thou leadest thy people like a flock by the hand of Moses 
and Aaron.' Here is the baptism of which St. Paul speaks, do my friend — read 
that Psalm. 1 

Apollos. — I surely will. Here was the pouring or sprinkling of thousands at 
once. 

Aquila. — And doubtless it was so on the day of Pentecost as well as at the 
baptism of John. 

Apollos. — But it is said that immersion is such an ancient custom. 

Aquila. — If it be so, I might reply so are many other superstitious appendages 
of baptism, but I am candidly of opinion that immersion, as practised in this day, 
is not an ancient practice, it may be traced as it now occurs, not farther back than 

1 Dwicrht and Watson. 



632 THEOLOGICAL COLLOQUIES. 

the commencement of'the fifteenth century . An immersion was practised in the 
second century from which it has been taken by one or two churches, which 
consisted in dipping three times, under the notion of making the rite more em- 
blematic, and anointing with oil, as we have seen. This was the invention of 
men like Tertullian, without judgment, and exceedingly superstitious. This 
simple circumstance has led some to suppose it of apostolic origin, and even 
the men of that opinion and time, never supposed it the only mode, for they per- 
mitted baptism by aspersion or effusion, and in cases of sickness only sprinkled, 
which no immersionist of our day will allow. 1 

Apollos. — Indeed I should doubt it the more for its pleading antiquity, for almost 
all the additions made to gospel institutes and superstitions of our day may do 
this. 

Aquila. — Truly it is so, and the ancient baptism by immersion, which is 
spoken of, was mostly in the days of Tertullian, it cannot be traced farther back, 
and it is not the immersion of our day, for the subjects were baptized naked, 
whether men or women as better representing the putting off the old man, and 
the nakedness of Christ on the cross. 2 Who, my friend — does not see in this the 
superstition of that age ? Now if antiquity be pleaded as to the mode, it must 
evidently be with all its appendages. Of course the immersion must be dipping 
three times, nakedness, eating milk and honey, anointing with oil, &c. All of 
which are attempts to improve on God's word. 

Apollos. — And on this account too some have magnified the 'fountain of On,' 
called 'Enon,' as a great place of many waters. Unfortunately no traveller can 
possibly find this immense fountain. 

Aquila. — What, my friend — will not the fruitful imaginations of men do? I 
have only to add on this subject that the introduction of a practice about the 
commencement of the 15th century in Germany, for which there was no positive 
authority in the word of God, was attended, not only with many extravagancies, 
but much crime. 3 

Apollos, — I remember these historical facts very well, but, my friend — I am 
surprised that those respectable brethren, who baptize by immersion, should have 
no regular communion with other christian denominations. 

Aquila. — This originates in their not being baptized in that way ; but as we 
know all immersion baptism, if it were even practised by the apostles, has been 
lost in the lapse of ages, and that for centuries, it may be asked who baptized 
the first man on the revival of this custom after those ages had passed ? 

Apollos. — This is a material point. 

Aquila. — It is my friend — and although I must refer you to the writers on this 
subject, for a full exposition of it, let me tell you, no man, and no work, now 
in existence, can be adduced, that can prove that the apostolic baptism was by 
immersion and its administrators as immersionists remain by succession to this day. 

Apollos. — Why then do the protestant churches allow the individual to chose 
his mode ? 

Aquila. — For two reasons, the first is that he is baptized on his own faith, not 
that of the administrator, and the second is that baptism is an application of 
water in the name of the Trinity, by a minister duly authorized, and to satisfy 
the subject may be applied in any quantity. 

Apollos. — Baptism then is an emblem. 

Aquila. — It is, and points out the washing away of the guilt, the pollution of 
sin, and the pouring out of the holy and ever blessed Spirit. In Scripture it is made 
an emblem of these two things, and these chiefly. Of one thing I am sure, my 
friend — that there is no evidence at all that immersion, was ever known in the 

1 Watson. « Wall and Robinson. 3 Robinson's History of Charles V. 



THE NEW COVENANT. 633 

christian church until the latter end of the second century. There was first 
instituted of God, sprinkling or pouring as the just representation of the divine 
operations of the Holy Spirit, but men to better it, must afterward first introduce 
washing, and then immersion, and that naked, for fear of contamination from the 
clothes, and moreover, to dip them three times : and also many other supersti- 
tious appendages. The men of that day sinned by excess, my friend— not by 
defect, in regard to matters of this kind, and superstitions took the place of the 
pure gospel truth. 1 

Jpollos. — These facts are all-important, and even if there had been an immer- 
sion of apostolic origin, who was authorized to recommence that practice? If a 
sprinkled priest as ministers are called, who have not been immersed, why may 
they not do it now? 

Jlquila. — I am confident, my friend — that more feeling has been produced, and 
more injury to the cause of true piety, by harping on immersion in the last 
twenty years, than another twenty can repair. No wonder that men should ruin 
a sister church, in which are doubtless many pious persons, both ministers and 
members, and form a party who make water baptism the sum of all their religion. 
They go into the water sinners, and come out saints. We must proceed now to 
notice the subjects of baptism. 

JLp olios. — Who are they, my friend ? 

Jlquila. — We view the gospel as sent to a world in total unbelief: it is 
preached, and men are led to see and feel its weighty obligations. They wish 
to associate together for the enjoyment and benefit of christian communion. 
They approach the minister, and inquire for the door by which they may be 
admitted into church membership. They are told that they must be baptized in 
the name of the Father, Son, and Holy Ghost, in whom it is expected that they 
will make a public profession of their faith. The proper subject is at once seen. 
He must be a believer, one who does from his heart believe in our Lord Jesus 
Christ. Who does not see, that at the first proclamation of the gospel, none 
others could possibly be expected to be the subjects, for until parents believed 
themselves, they never would of course offer their children as candidates for 
admission into Christ's church. We have seen that 'baptism was appointed to be 
both a characteristic mark of Christianity, and a seal of the covenant, into which 
God entered through Jesus Christ. 

Jipollos. — And the terms of this covenant are on man's part faith in the Lord 
Jesus, and upon this God has promised the pardon of sin. The faith being sin- 
cerely exercised, it is professed publicly in baptism, which God allows as the seal 
of that covenant, and accepts the believer as a member of his flock. 

Jlquila. — It is so, ' he that believeth and is baptized shall be saved; he that 
believeth not shall be damned.' From hence it follows, that the principal and 
primary subjects of baptism, are believers, who, abandoning a false religion, and 
a wicked course, embrace Christianity, and purpose to lead a new life, according 
to the precepts of our Lord Jesus Christ. Baptism then, first regards ihose who 
are converted to the faith of our Lord Jesus Christ, and if we take a closer Yiew 
of it, we shall find, that it is of perpetual obligation, and is binding on all who 
subscribe their names to the truth as it is in Jesus; even upon all, whether 
parents or their children ; and those who oppose it, as useless and unnecessary, 
oppose the apostles of Christ, and the whole practice of the christian church from 
the beginning. 

1 I must again refer the reader to Dwight, Dick and "Watson on this subject. I know that 
many great men have admitted the antiquity of immersion. Simply for the reasons above 
assigned, but in my heart I concur with Dwight and Watson, that there is not a clear case of 
immersion that can be made out from any part of the New Testament. 



634 THEOLOGICAL COLLOQUIES. 

Apollos. — Well all admit, that believers in our Lord Jesus Christ, ought to be 
baptized ; it is asked,, ought children, i. e. infants, who cannot believe in Christ? 

Aquila. — Some reject it as needless and superstitious, it is true. All do not go, 
however, on the same principle, in its admission, some receiving it as the laver 
of regeneration, as before suggested, and others as imparting grace, whereby a 
change is effected. That the Romanists' opinion of baptism being regeneration, 
is fallacious, is easily disproved. It is ridiculous in the extreme, for them to sup- 
pose, that a habit of faith, as it is termed, can be infused by a ceremony, into the 
heart of an unconscious babe, who is incapable of voluntary action ; and hence 
the pardon of sin in them is nonsense. Others, while they do not believe with 
papists, and some protestants, that baptism is the new birth, and imparts grace, 
say, it is a seal of the covenant, into which they contend that children should be 
admitted, but will not venture to damn those who are not baptized; still they 
cannot admit, according to the creed of election, that all who are baptized, are 
actually in covenant. 

Apollos. — So there is the anomally of an individual dedicated to God, whom he 
has decreed he will never save. 

Aquila. — This is so, for they cannot affirm, that all the children of believers 
are of the elect, and in covenant. Indeed, this very notion does seem to me to 
overthrow the obligation of infant baptism, which I dare not do. For in this view, 
it would be only a doubtful sign of the divine covenant. Hence Zanchius, to 
avoid this absurdity, says, that it ought to be administered with the proviso, or 
form, expressed or understood, 'I baptize N. O ! God, according to the election and 
purpose of thy divine will.' 1 

Apollos. — How astonishingly inconsistent! 

Aquila. — I am therefore bold to say, my friend — that baptism is not absolutely 
necessary to the salvation of the infant. It is however clear, that God did enter 
into a covenant of grace with Abraham, that in his seed Christ Jesus, all the 
nations of the earth should be blessed. The sign or seal of this covenant was 
before the coming of Christ, circumcision ; and it will be clearly seen, by a refe- 
rence to the 17th chapter of Genesis, that this covenant was not a political, or na- 
tional, but a general one. In it, God promised to bless Abraham, to make him a 
father of many nations, to give to his seed the land of Canaan, to be a God to 
him and that seed ; but above all, that in his seed f all the nations of the. earth 
should be blessed.' Who is there, that does not see here plainly, a fact that 
places the whole world in covenant with God by Gfcrist Jesus? and the seal and 
sign of that covenant was circumcision: that is, circumcision was the sacra- 
ment or seal of it. Hence says St. Paul, 'he received the sign of circumcision, a 
seal of the righteousness of faith, which he had, yet being uncircumcised.' This 
rite was annexed to the covenant for temporal blessings, and in the institutions of 
Moses, was continued a seal, or sign of blessings, both temporal and spiritual. 
In the fulness of time, came Christ the seed of Abraham, as promised in the old 
covenant made with him, and mercifully entered into a new covenant, the one of 
which we have been speaking, and whose precepts we have pointed out. The 
old covenant being changed in its form, by its fulfilment in Christ, its rite or seal, 
circumcision was then abolished. If however, baptism be not in its place, then 
is there no initiatory sign to the new covenant, in its more perfect form. 2 

Apollos- — This is obvious. 

Aquila. — Certainly, for the Lord's Supper is not this initiatory rite. And it is 
most evident, that baptism is to the new covenant, what circumcision was to the 
old, and took its place by the appointment of Christ. 

1 L-imborch. 2 Watson. 



THE NEW COVENANT. 635 

Apollos.— 01 this is plain; the covenant was, 'in thy seed shall all the nations 
of the earth be blessed.' It was sealed by circumcision ; Christ came, completing 
the covenant by his appearance, and abolished the sign. Then he entered into 
the new covenant, changing as he had a right to do, the seal thereof, and putting 
in its stead baptism. 

Aquila. — The proof of which is, '"go ye therefore and teach all nations, bap- 
tizing them in the name of the Father, and Son, and of the Holy Ghost, teaching 
them to observe all things whatsoever I have commanded you.' 'Go ye into all 
the world, and preach the gospel to every creature; he that believeth and is bap- 
tized shall be saved.' Now see the fulfilment of the promise and covenant made 
with Abraham ; as all nations were to be blessed in his seed, Christ sends forth 
his gospel, and commands the seal of this covenant to be affixed, if I may so 
speak, to it, for the benefit of all the world, who were to be baptized upon the 
reception of that good news, of One ready to save. 1 But Christ did not as Moses, 
re-enact a seal, but appointed another, viz : baptism, or the washing with water, 
in its place, after the manner of receiving a proselyte of the gate. And when our 
Lord says, 'except a man be born of water and of the Spirit, he cannot enter into 
the kingdom of God,' it is evident he uses the phrase to express the state of his 
church upon earth, which is the gate to that above; and no one can deny but 
baptism is here set forth as the initiatory ordinance in that militant church; and 
there are sundry texts that establish this fact. For, says St. Paul, 'as many of 
you as have been baptized into Christ, have put on Christ; there is neither Jew 
nor Gentile, there is neither bond nor free, there is neither male nor female, for 
ye are all one in Christ Jesus. And if ye are Christ's by being thus 'baptized,' 
and by 'putting on' Christ, 'then are ye Abraham's seed, and heirs according to 
the promise.' 

Apollos. — This is indeed decisive, for it cannot be denied but that strangers and 
Jews were alike admitted into the privileges of the old covenant by circumcision, 
and the very same office as it respects the new, is here attributed to baptism. 
And as the Abrahamic covenant was offered to the acceptance of all, so also is 
the new covenant to be proffered to all the world, its benefits being purchased 
for all. 

Aquila. — And from all this it will appear that the Abrahamic and the christian 
covenant are the same gracious engagement on the part of God to show mercy 
to man, and bestow upon him eternal life through faith in the true sacrifice 
Christ the Lord, circumcision under the former, and baptism under the latter, 
being the seal thereof. Christ only having the authority to change that seal. 
And in vain may men attempt to prove the reverse of this. 2 

Apollos. — And as sign or seal does it correspond with circumcision ? 

Aquila. — It surely does. As circumcision was a constant sign of God's dispo- 
sition to be reconciled to man, as it was an initiatory rite into his church, being 
a sign, on symbol of the circumcision of the heart, and the setting apart for the 
service of God, so also is baptism a sign not only for all these, but the 'washing 
away of sin and the renewing of the Holy Ghost ;' and doubtless was put in the 
place of circumcision, because designed to set forth the out-pouring of the Holy 
and ever blessed Spirit on man. 

Apollos. — But, as a seal does it answer to circumcision ? 

Aquila. — It does. Circumcision was an act by which, under the old dispensa- 
tion, men were made parties to the covenant with Abraham, and therefore it 
became a pledge or seal to that covenant, and it is evident that Christ has set forth 

i Watson. 

2 Mr. Watson's arguments on this subject are unanswerable. The intelligent reader is 
requested to peruse and honestly weigh them all. Watson's Theo. In. p. 606—47. 



636 THEOLOGICAL COLLOQUIES. 

baptism as such ; and it is no objection to all this that circumcision was used by 
any after the christian dispensation was ushered in, for it is evident that, as an 
initiatory rite of the church, it could have no force or obligation, until duly and 
properly perfected, published, and known. 

Apollos. — And as it would have been monstrous indeed to circumcise one who 
did not believe in the living God, who was of adult age, so in changing the seal 
it became necessary to let all adults know that by faith only could they partake of 
the benefits of this new covenant, and hence believers are the first and primary 
subjects of this baptism. 

Aquila. — It is just so, but not to the exclusion of children, who were by circum- 
cision made parties to the covenant under the old dispensation by the act of their 
parents. 

Jlpollos. — All this is surely so, and is easily seen to be the case by a reference 
to the facts. It is plain that baptism now supplies as a sign 5 a seal, and initiatory 
ordinance, representing the out-pouring of the Holy Spirit, and washing of the 
heart, is, in the place of crcumcision, the sign of that covenant, which admitted 
children as members of the church of God. And although it be admitted, which 
it is not, that children have no explicit claim to the seal, yet in the absence of an 
explicit exclusion we have a sufficient proof of their title to it. 

Priscilla. — I believe there is a positive command to baptize children. 

Jlpollos. — Where, my sister 1 

Priscilla. — f Go ye therefore and teach all nations, baptizing them in the name 
of the Father, of the Son, and of the Holy Ghost.' And I should like to know 
whether or not children form a component part of a nation 1 

Apollos. — I did not think of this before. 

Aquila. — If the covenants be the same in all spiritual blessings, each looking 
to Christ as the promised seed, the seal only on his authority being changed, and no 
change in its subjects ; no one can have the right to carry that change farther 
than the lawgiver himself, and exclude the children from entering into covenant by 
baptism on the faith of their parents, they having been entitled to it by circum- 
cision. Indeed to do this is to interfere with the authority of God, and propose 
terms which he alone has the right to prescribe. And to say that faith in the 
parents, as a condition of their baptism, would exclude the children from church 
membership, is to say that circumcision should have done it, which is contrary to 
fact. For children, their parents being first circumcised, were likewise admitted 
as parties to the covenant made with Abraham. 

Jlpollos. — O ! this is surely reasonable. 

Aquila. — Baptism as instituted by our Lord was no new ordinance at all, 
though he gave it a particular designation. His practice was to adopt what he 
already found established to the use of his religion. 1 

Apollos. — I know this is so, for a parable was the Jewish mode of teaching, 
Christ adopted it, and on the passover itself, he grafted the most significant rite 
of his holy religion. And there were among the Jews, as you have showed, 
divers washings or baptisms. 

Aquila. — Yes — Maimonides says, 'In all ages, when a heathen was willing to 
enter into the covenant of Israel, and gather himself under the wings of the 
majesty of God, and take upon himself the yoke of the law, he must be first cir- 
cumcised, and secondly baptized, and thirdly bring a sacrifice : or if the party 
were a woman, then she must be first baptized, and secondly bring a sacrifice.' 
He adds, e At this present time a stranger must be first circumcised and then bap- 
tized.' This proselyte baptism of the Jews was so notorious that it became in 
Italy a common proverb. 2 

1 Clarke and Watson. 2 Watson's quotation from Epictetus. 



THE NEW COVENANT. 637 

Apollos. — On this point, this testimony is truly decisive. 

Aquila. — Moreover, it is fully proved, and is a fact notorious, that the proselyte 
baptism of the Jews was a baptism of families, it comprehended their infant 
children, and the rite was a symbol of their being washed from the pollutions of 
idolatry. And while the extent and import of christian baptism are very different 
from that of the Jews, it nevertheless shows that the Jews were familiar with the 
rite as it extended to children, in cases of a conversion to their religion. In the 
discourse of Christ and his apostles they are no where excepted, and is it possible 
that this new covenant should differ so widely from the old, excluding children, a 
thing never before known, and it not to be named? Instead, indeed, of placing 
children in a better state it left them as outcasts, and a promise made to Abraham 
that in his seed all the nations of the earth should be blessed, excluded all 
children, forming at least one-third part of every nation, from those benefits. On 
the contrary, how could the Jews have understood St. Peter when he preached, 
'repent and be baptized, for the promise is to you and your children,' for both 
they and their children were included, the latter had nothing to repent of, and 
were incapable of that duty, but could be partakers of that covenant, and receive 
the sign on the faith of their parents. 1 

Apollos. — This was fulfilling the old promise, which was to them and their 
seed, and the Jews could not understand it in any other way. 

Aquila. — Yes ; and the apostle and his hearers being Jews, could only have 
understood each other in the same way. Hence St. Paul calls the children of 
believers 'holy,' as being in covenant with God by Christ, their federal head. 

Apollos. — They were members of Christ's church before his mission into the 
world. 

Aquila. — And after his advent, he did declare most positively, that they are 
members of his church. That they were made members of the church of God in 
the covenant with Abraham, is admitted on all hands; and he that will deny it, 
must deny facts the most notorious. And they were admitted too by circumcision ; 
not a political but a religious rite. If, my friend — we had no direct and positive 
authority for receiving children on the profession of faith in their parents, the 
simple fact that by express law, they had been admitted members of the church 
of God, and that law never was repealed, would be enough. 

Jlpollos. — Indeed it would ; for a law not repealed, is a law still. 

Aquila. — But we learn, that while the mode of initiation is changed, the sub- 
jects are not changed ; far from it. In the New Testament, there is not the least 
intimation of all this. The same church remains; 'the olive' is not destroyed; 
the Gentiles are only to be grafted in it. Christ came to augment, not to diminish 
the spiritual privileges of men ; but children were entitled to membership under 
the old : shall they be cut off under the new covenant ? Hear, my friend — our 
Lord's testimony on this point; it is a very remarkable passage : 'And Jesus took 
a child and "set him by him, and he said unto them, whosoever shall receive this 
child in my name, receiveth me ; and whosoever receiveth me, receiveth him that 
sent me ; for he that is least among you all, shall be great.' And in Mark he said, 
'suffer the little children to come unto me, and forbid them not, for of such is the 
kingdom of God : and he took them up in his arms, put his hands upon them, 
and blessed them.' Here the children are so small, as to be taken into the arms. 

Apollos.— But it is said, they were brought to him to heal them. 

Aquila.— St. Matthew virtually denies that, for he says, 'that he should put his 
hands upon them and pray ;' St. Mark, 'that he might touch them ;' and when 
he did so, he 'blessed them.' We have proved my friend— that all children dying 
before they have actually sinned against God, are admitted into heaven through 

1 Watson. 

81 



63S THEOLOGICAL COLLOQUIES. 

the blood and merit of the Lord Jesus Christ; but for this very reason, the 
Saviour not only pronounced his blessing on them, and declared, of such is the 
kingdom of heaven, but also it is easy to see, that as children, they might all be 
members of the church on earth, while as such, they could not all be members of 
the church in heaven, for all would not die in childhood. One thing at least is 
cert; "n: if they are fit for heaven as babes, they also are fit to be received into a 
covenant relation with Christ their federal head. And thus indeed, Christ having 
died for the whole world, made up of men, women, and children, it would seem 
that every child is the purchase of his death, and a member of his flock. For as 
accepted in Christ, every child until capable of sin, stands in the same relation to 
him, as do believers, hence 'except ye be converted, and become as little children, 
ye shall in no case enter into the kingdom of heaven.' 

Apollos. — They then are members of Christ's church both on earth, and in 
heaven ? 

Aquila. — They are j and the apostolic practice proves that they accepted them 
as such. 

Apollos. — What was that practice, my friend % 

Aquila. — To baptize the householdof them that believed. 

Apollos. — Was this so, my brother? 

Aquila. — Indeed, it was, if we are to believe the testimony of the Scriptures. 
It has been said that there is no infant baptism in the Bible. Admit that it 
is so, might I not ask is there any authority for administering the sacrament of 
the supper to a woman, and yet it is done, and that regularly, and pray tell me, 
my friend, ought it not to be shown that this very important law of the Old Tes- 
tament, if altered at all, should have been announced ? Where is the law for 
excluding them? 

Apollos. — There is no such law. 

Aquila. — Had there been a law, or even a custom to exclude them, is it not 
reasonable to conclude, that it would have produced some remark from a Jewish 
parent, instead of that, what do we find? That from the very commencement of 
Christianity it has been the custom for christian ministers to baptize children. 

Apollos. — Is this so, my friend ? 

Aquila. — It is, for we are told that the apostles themselves baptized such a 
heathen, or such a man and his house, or his family. v What could be said more 
positively to show that children were baptized, than that the house or household 
of the jailor, or Stephanas, or Lydia, were all baptized. Add to all this, my 
friend — the antiquity of this practice. When I say antiquity, I mean from the 
very commencement of Christianity. We see from the Scripture, as far as words 
can show, that from the days of Abraham, children were in church membership. 
That the apostles baptized the converted heathen and his house, the very word 
being used, which signifies children. It has been said that it is an innovation. 
If so, who, my friend — ever introduced it, and did no body oppose it? On the 
other hand, the very individual who resisted this ancient custom of the church, 
can be pointed out. 

Apollos. — Is it possible. 

Aquila. — Yes — Tertullian, who lived late in the second century, a superstitious 
man, who had introduced an innovation in the church, dipping naked persons 
three times, surely gravely offers as a reason why children should not be baptized, 
that Christ says, 'suffer little children to come unto me,' and therefore they .must 
wait until they are grown up and are therefore able to come, and he too, would 
prohibit the unmarried, and all in a widowed state from coming, because of the 
temptations to which they are liable. But even he, allowed that infants ought to 
be baptized, if their lives were in danger. 



THE NEW COVENANT. 639 

Apollos. — Tt is evident that it was then the practice to baptize them. 

Aquila. — It was, and Fidus, an African bishop, applied to Cyprian, bishop of 
Carthage, not to know if an infant might be baptized, but to know whether or not 
it might be baptized, before that it was eight days old. At this time, and both 
before and after it, infant baptism is mentioned by the most conspicuous ministers 
and men in the christian church, and down to the time of the Anabaptists, about 
the commencement of the 16th century, this was the constant practice in the 
christian church, even as at this day. 1 

Apollos. — How remarkable it is, that men should say that it is a popish 
superstition. 

Aquila. — My dear friend — let me tell you that until about the commencement 
of the 16th century, the present mode of baptizing by immersion, with its condi- 
tions as set forth by anabaptists, was unknown. Wall, himself, can only trace it 
back to Peter Bruis, a Frenchman, about the year 1030. And to the infant, this 
sign is the pledge and seal of its reception into covenant with Christ, to be owned, 
blessed, and accepted of him. To the parents it is the seal of God's favour, not 
only to them, but their seed after them, to be directed, guided, and saved by his 
spirit. 

Priscilla. — O! that is a poor fold, and he is a bad shepherd, that secures the 
sheep, but never cares or provides for the little lambs. 

Aquila. — This is really too true, children ought to be nursed, and daily, and 
duly, instructed in the path of piety and truth. 

Apollos. — Well, my friend — as baptism is the sign and seal of that, our profes- 
sion of Christ, where ought it to be administered. 

Aquila. — This, my brother — is one of the circumstances attending christian 
baptism, and I will now notice them. The first, is that it must be with water, 
for this is the material to be used. The second, is that the administrator shall 
be a minister or messenger of God, duly and properly authorized. The third, 
is that the subject shall be such an one as God appoints and approves, and then 
that this water shall be applied to that subject, by this administrator, duly autho- 
rized, in the name of the Father, the Son, and the Holy Ghost. If it be asked 
where? I answer, that the most proper place is the church, or chapel, and the 
members belonging to that church should, if possible, be present, for it is not 
proper to introduce one among them as a member of Christ's flock, without their 
presence and prayers. Again, if baptism be a badge of our profession, it ought 
to be assumed publicly. Sickness, and unavoidable circumstances may, how- 
ever, sometimes prevent. Parents should, if possible, bring their children to the 
church, unless they have them baptized soon after their birth. 

Apollos. — Ought baptism my friend — to be administered twice to any person ? 

Aquila. — By no means. Such a practice must not only be selfish, and impro- 
per in its very nature, but vile and offensive in the sight of God. 

Apollos. — But did not the apostles rebaptize John's disciples ? 

Aquila. — Certainly, for John's baptism was not the christian baptism, and never 
administered in the name of the Trinity : indeed some of his disciples, had not even 
heard of the Holy Ghost, much less been baptized in his name. Thus when 
they were taught this privilege, as we see in 19 ch. Acts, 'they were baptized in 
the name of the Lord Jesus.' 

Apollos — Well — I am more than ever satisfied of the propriety of that custom 
which the christian church has pursued for ages. 

Aquila. — I have just touched upon some few of the arguments in its favour 
and refer you my friend, to those who have written largely on the subject. I 
must however say in conclusion, that as a command of the Lord Jesus, it is too 
lightly esteemed by many who profess religion. 'Go, said he, into all the world 

1 Dick, Watson, and Dwight. 



640 THEOLOGICAL COLLOQUIES. 

preach the gospel to every creature, He that believeth and is baptized shall be 
saved.' f Go ye therefore teaching and baptizing all nations.' This is a duty 
that every christian ought to discharge, and I am sure, he has no just right to 
partake of the holy communion, until, he shall have been admitted into Christ's 
church, by that door which he has opened. I mean baptism, the initiating 
ordinance of the christian church. 



COLLOQUY XXVIII. 

CEREMONIAL PRECEPTS OF THE NEW COVENANT CONTINUED — THE SACRAMENT OF OUR LORD'S 
SUPPER — VARIOUS NOTIONS CONCERNING IT — ITS TRtJE DESIGN AS SET FORTH IN THE 
SCRIPTURES, AND ITS OBLIGATION ON ALL CHRISTIANS. 

Jlquila. — Well my friend — the other rite of the new covenant, which I pro- 
mised to notice is the Lord's supper. It is that act by which, those who believe 
on the name of our Lord Jesus Christ, and have been duly initiated by baptism 
into his church, commemorate, in the breaking of bread and drinking a little 
wine, his death and sacrifice, with grateful hearts. And as baptism was insti- 
tuted in the place of circumcision so was the holy sacrament, in the place of the 
passover; Christ being our Lamb, typified by the paschal lamb, slain for us, 
whose souls are spiritually nourished by his body and blood, and maintained in 
one body, by him, our spiritual head. 

Apollos. — But is there not a diversity of opinion in regard to this ordinance. 

Aquila. — There is, my friend — among some, and considerable difficulty has 
arisen in regard to the words of the institution of this sacrament, especially among 
the Romanists. 

Apollos. — Point them out, if you please. 

Aquila. — That the rite or ceremony is a precept of the gospel is most evident. 
Thus, we read, as they were eating, 'Jesus took bread and blessed it, and brake 
it and gave it to the disciples, saying, take, eat, this is my body : and he took the 
cup, and gave thanks, and gave it to them, saying, drink ye all of it, for this is my 
blood of the New Testament, which is shed for many for the remission of sins.' 
And as this blood was shed for many, i. e. all, as we have proved, this institution 
has not relation to the apostles only, but to all who believe in the Lord Jesus. And 
all who do feel the virtue of his death should gratefully commemorate the same. 
Hence St. Paul prescribes the observation of it to all men. 'For I have received of 
the Lord that which I have also delivered unto you, that the Lord Jesus in the 
same night in which he was betrayed took bread,' &c. and says he, 'let a man so 
examine himself, and so let him eat of that bread and drink of that cup.' And 
the forbidding one to eat and drink unworthily, all prove that it is an institution 
designed for the use of all the members of Christ's flock. 

Apollos. — The rite then consists in eating bread broken by a minister before the 
whole christian company assembled, and the drinking the wine poured out by 
him, which ceremony is joined with faith, prayer, and thanksgiving. 

Aquila. — Yes — and these symbols of bread and wine do shadow out the body 
of Christ broken, and his blood shed for us, which is intimated by the very words 
of the institution wherein bread is styled Christ's body, and wine his blood. Here 
then you will perceive, my friend — the error of the church of Rome, which 
cleaves to the literal sense, 'this is my body, this is the blood of the New Testa- 
ment,' and admit no figurative meaning at all. 

Apollos. — I perceive it. They say that bread and wine is changed into the body 
and blood of Christ by transubstantiation, so that, the substance of bread and wine 



THE NEW COVENANT. 641 

being destroyed, there succeeds into its place the substance both of the body and 
blood of Christ. 1 

Aquila. — The absurdity of this opinion is evident, for the apostles received 
certainly at the hands of the Saviour no other substance but bread. For first, that 
which Christ took into his hands he gave to them, and that was bread. The evan- 
gelist expressly declares that 'he took bread, brake it and gave to his disciples.' 
If his body were eaten by them, it must have been his body before these words 
were pronounced by him, because it cannot be said of any thing which is not, that 
it is. Moreover, it would then follow, that if it were his body before the words, 
then was the bread either changed by them, which is absurd, or by other words, 
which they will not allow. Besides, St. Paul calls it bread after the consecration 
words themselves, and it remains but bread still. 

Priscilla.— And the doctrine itself is repugnant to all the human senses. 
Aquila. — Indeed, Priscilla — this is a most powerful argument against this 
notion. For transubstantiation contradicts all the evidence of sense, we see, feel, 
smell, and taste the bread and wine, and yet forsooth it is the very body and blood 
of Christ. Many things we are called on to believe that we cannot comprehend, 
but not what is found out to be false and contradictory by our senses. And, my 
friend — in the case of breaking bread to the apostles, it is plain that nothing can 
be changed into that which it is already, and has never ceased from being, but 
only into something else which it is not ; else it would be and not be, which 
Romanists themselves will own to be a contradiction, since then the body of 
Christ did already exist, the bread could not be changed into it. 2 
Apollos — This is most apparent. 

Aquila. — And this doctrine above all, is full of absurdities; for, 1. There would 
be two Christs : one born of the Virgin Mary, and one made of bread ; one 
broken and eaten, and the other that went to the garden and cross to be afflicted 
and crucified, and neither broken nor eaten. The body of Christ would be both 
glorious in heaven, and corruptible like bread here on earth. This body would 
be in many places at once, be moved by contrary and different motives at once, 
and to say no more about this inconsistent nonsense, Christ would have set down, 
and after giving himself to be eat up by his disciples, afterward gave them 
the cup, and indeed as he partook with them, eat himself. 3 

Apollos. — They quote 'the bread that I will give, is my flesh, which I will give 
for the life of the world. 1 

Aquila. — But it is most evident, that the chapter itself does not treat of the 
Eucharist at all. 4 

Apollos. — But they quote, 'except ye eat the flesh of the Son of Man, and drink 
his blood, ye have no life in you.' 

Aquila. — Then it must be concluded, that the cup should be administered to 
the laity, which they deny, and both bread and wine to infants, or they must 
perish, as having no life, and this they will not allow. And you must remem- 
ber, that the apostles themselves had not yet partook of the supper, and of course 
had no life in them. 

i The Council of Trent say, 'In the blessed sacrament of the Eucharist, our Saviour Jesus 
Christ, real God and man, is truly and substantially contained under the species of those visible 
signs:' and further, 'by the consecration of the bread and wine, a change is made of the wholo 
substance of the bread into the substance of our Saviour's body, and of the whole substance of 
the wine into the substance of his blood.' 

2 Limborch. 

3 The application of the figures of the Old Testament by Bellarmine, to this subject, is 
ridiculous, wicked, and opposed to the Scriptures. 

4 Limborch proves that Cardinal Cajetan and other Romanists admit this, and as an inverted 
order of speech, is directly contrary to that of the institution, 'This is my body,' &,c. 



642 THEOLOGICAL COLLOQUIES. 

Apollos. — But they say, it is positive, 'take eat, this is my body.' 

Aquila. — It is worse than foolish to argue thus, for I might prove by it, that 
Christ is actually 'a. door, a shepherd, a way, life, a vine, God, a husbandman,' 
and his disciples sheep, and the church a sheep-pen. Who does not see that 
these all are representative expressions? 

Apollos. — And consubstantiation is entertained by others. 
. Aquila. — It is, and is as inconsistent as that of transubstantiation. Those who 
hold it, say the body of Christ and his blood are actually then present, but they 
cannot tell how, as it is above their reason to comprehend it, and it is one of the 
mysteries of the divine wisdom and omnipotence. Its fallacy my friend — is mani- 
fest from the fact of its being inconsistent with the reality of Christ's body, which 
according to the nature of all bodies, is circumscribed, and in a certain place in 
heaven, and how can it be present in the bread eat, in a thousand places on the 
same Sunday? 1 

Apollos. — O! the ubiquity of Christ's body as every where present, to be with 
the bread and wine, is too inconsistent for any spiritual man to admit. But it is 
said that God has infinite methods of accomplishing this wonder, and that it 
cannot be defined. 

Aquila. — I presume not; for when they say his presence is real, they determine 
the manner of it, and yet it cannot be defined, and the idea of its being as a sub- 
stance present, and yet not present with every particle of bread, is still more 
incomprehensible and inconsistent. 2 

Apollos. — It would be very hard to convince me that matter of any kind can 
possibly impart spiritual advantage to the soul, only so far as it may through the 
senses, prove a memento of something that was done to effect my salvation. 

Aquila. — It is certainly so, and I assure you my friend — I am sometimes 
astonished to hear protestants offering, virtually, for consubstantiation, a thing 
they do not and cannot comprehend, according to their own showing, the very 
arguments offered by papists for transubstantiation. 

Apollos. — This is surely wrong. - Do then my friend — set forth the true matter, 
as well as the lawful and proper use of this sacrament. 

Aquila. — In order to have a distinct apprehension of the nature of this sacred 
ceremony, and after what manner bread and wine are the symbols of the body 
and blood of Christ, the end and design of it ought to be duly considered. 

Apollos. — Do point them out. 

Aquila. — The first and principal end of it, is the commemoration of the bloody 
and cruel death of Christ, which is well set forth by breaking of bread, and 
pouring out of wine : by them is pointed out how the body of Christ was broken, 
being scourged and crowned with thorns, being crucified, but chiefly by death 
itself; and also how his blood was shed, as poured out from those wounds made 
in that body. This commemoration is attended with the giving of thanks for the 
benefits obtained by the death of Christ; and hence it is that the whole action is 
called the Eucharist, as if it Were altogether a thanksgiving act. 

1 Luther's first argument, when carried away in the heat of debate on this matter, was bor- 
rowed from Jacobus Faber, who first advanced it: that as Christ was at God's right hand, which 
was everywhere, so was he bodily as weil as spiritually every where. Afterward, he gave up 
this, and founded the presence on the words themselves, as did most of the Lutherans after 
him. It was afterward introduced at the instigation of John Brent, and James Andrews, many 
of the Lutherans dissenting, 

2 It must be observed by the intelligent reader of the history of the reformation, how the 
errors of popery, and the earnest desire of peace, influenced all the reformers, and induced 
their leaders to try to bring them into unity of effort and action against papacy. Hence the 
additions by Bucer and Calvin to the opinions of Zuinglius. Bucer seems to have invented his 
plan to reconcile matters between Zuinglians and the Lutherans. Hence there was surely much 
ambiguity of expression. 






THE NEW COVENANT. 643 

Apollos. — Thus far it appears very plain, and a subject easy to be compre- 
hended. 

Aquila. — Another end is a public declaration of our real communion with 
Christ, which requires that we should be inspired with a true and lively faith in 
him, and that we should lead holy lives, according to the institutions and precepts 
of the Saviour. For, as without faith, it is impossible to please God, so without 
faith in our Lord Jesus Christ, it is impossible to hold communion with him. 
Another thing that presents itself is, that this act is a public profession of brother- 
ly charity, whereby the faithful partaking of one bread, do testify not only their 
love for our Lord Jesus, but their mutual love and confidence in one another, 
their communion with him. as the head of his church, and their fellowship, as 
members of one spiritual body, of which he is the leader and guide. This 
brotherly love is felt and expressed toward all who according to Cod's -word 
ought to be acknowledged as followers of the Lord Jesus. 

Apollos. — And of this number are all those who adhering strictly to the funda- 
mentals of salvation, live and walk according to the precepts of this new cove- 
nant, though liable to err, and in some doctrinal points, may err, yet cleave by 
faith to the Lord Jesus, as the only and sure foundation of all hope of salvation. 

Aquila. — They certainly are, my friend— and we ought willingly to meet all 
such at the communion table, for fear at least of excluding them out of our love, 
and the communion of Christ, whom he condescends to accept and bless. You 
must also remember, that the character of this ordinance is something more 
than commemorative. It is commemorative sacramentally, the very expres- 
sions used by our Lord in its institution, set forth that most intimate connec- 
tion that exists between the elements, and that which is represented by them, 
viz : the sacrificial offering of the body and blood of Christ, as the price of our 
redemption. They were the signs, my friend — of what was given for us, and 
surrendered to death in our stead. They point to the covenant, for that covenant 
itself was ratified by his blood. Hence St. Paul speaks of it as 'the blood of the 
covenant." 

Apollos. — It would seem then, that as a ceremony it is a covenant, rite, and 
consequently a sacrament, a visible sign and seal on the part of him who made 
the covenant, that it was established and ratified by the sacrifice of Christ's 
death. 

Aquila. — Indeed it is so, and as it bears that covenant character on the part of 
the institutor, so does it also on the part of the recipients. They are all to eat 
and drink in remembrance of Christ, surely of his death in particular, yet not as 
a mere historical event, but, my friend— as a sacrifice for sin. 

Priscilla. — O ! that is the leading feature in the holy eucharist. 

Aquila — And as a sign it exhibits the infinite love of God to the world, who 
gave his only begotten Son, that whosoever believeth on him, might not perish 
but have everlasting life. Then it sets forth the love of Christ, 'who died the just 
for the unjust, that he might bring us to God.' Then the extreme nature of his 
sufferings which were unto death. Also the vicarious and sacrificial character 
of that death, as a sin offering and a propitiation, in virtue of which only, a cove- 
nant of grace was entered into with man by an offended God. It is also there- 
fore a sign of the benefits derived from the same, viz : the remission of sins and 
the ultimate salvation of the soul. 

Apollos. — And it is a seal too. 

Aquila. — It is : a pledge that God gives, by which he assures us of the con- 
tinuance of this covenant, of redemption in full and undiminished force. And 
every time we commune, my friend — we renew our acceptance of, and reliance 

1 Watson. 



644 THEOLOGICAL COLLOQUIES. 

upon that new covenant, publish our faith in the Lord Jesus Christ, and tell 
the world that we glory in his cross, and only hope for salvation in his blessed 
and holy name. 

Jlpollos. — O ! how important that these things be duly and properly con- 
sidered. 

Aquila. — It is my friend — and from what has been said you will perceive what 
ought to be the qualifications of a communicant. He should lead a life such as 
he professes therein, else does he eat and drink unworthily. And lest we should 
not partake aright, not 'discerning the Lord's body,' let us consider for a moment 
what ought to be done before, at, and after the holy communion. 
Jlpollos. — Do if you please, my friend. 

Jlquila. — Well — before we commune, as professors of faith in Christ, our 
hearts must be influenced by the love and grace of God, and this be extended to 
all men, being in charity and love with our neighbours, wholly unbent from 
worldly care, and we should come with a penitent and contrite heart, bowing 
down our souls as in the dust before the Lord. When at communion we should 
celebrate this saciament according to that view which we have set forth. In 
order to this there must be a holy meditation on the death of Christ, voluntarily 
endured for our sakes, and a most holy reverence for God the Father, who offered 
his Son for us, and a prostration of the soul as in the immediate presence, and 
under the influence of God the Holy Ghost. There ought to be real and holy 
communion with the Lord Jesus Christ, and then should we also discern the 
Lord's body, by faith distinguishing between this rite, and any vulgar or common 
thing. 

Jlpollos. — And when we leave that sacred place how should we conduct 
ourselves to profit thereby. 

Jlquila. — We should retire from the table to our knees, and on returning home 
spend our time in prayer, in meditation on the Scriptures, especially on the sacri- 
fice of Christ's death. At private and social prayer, and experience-meetings, but 
especially in private prayer, a great deal. Above all, let us live more than ever 
devoted to God. 

Jlpollos. — How important to search ourselves. 

Jlquila. — It is indeed, and we should try to do so. We should examine our- 
selves in regard to faith, experience, and our conformity to the divine will, 
and prove ourselves. Indeed our sins should not keep us away, but giving them 
all up as poor helpless penitent sinners, we should come to acknowledge our utter 
helplessness without Christ. Some neglect it through fear and infirmity. This 
is not proper, it should be given up, and we should come only trusting the Lord 
Jesus. Indeed unless we purpose to sin, and live in it, it is safer to come than 
stay away, for he that turns his back on this, denies the Lord that bought him. 

Jlpollos. — But some will not come because unworthy persons take it. 

Jlquila. — And, my dear friend— if we stay away on this account we shall never 
take it, for you will hardly find a congregation where some are not unfit to com- 
mune. Besides, we are too apt to censure others, let us look at home, and 
remember they may narrowly observe us. At least God sees and knows our 
hearts ; and after all I am not my brother's keeeper, I do not know all, and even 
if I did, charity will cover a multitude of sins, the holy communion is no place for 
uncharitable feelings, much less an uncharitable act. 

Apollos. — But why, my friend— do the papists differ so widely from others in 
regard to the communion ? 

Jlquila. — Because they have permitted the most extravagant abuses, which 
have destroyed the very essence of this ordinance. 

Jlpollos. — How so, my friend ? 

Jlquila.— First, they have denied the cup, i. e. the wine, contrary to all apos- 



THE NEW COVENANT. 645 

tolic example to the laity. Christ gave both the bread and wine to all who com- 
muned at that time, not considered as public ministers. From the 10th and 11th 
chapters of 1 Cor. it is evident that the apostles administered it in both kinds to 
all believers. The very design to shadow out his death, by which his blood was 
poured out for all, and the very text they quote to prove transubstantiation says, 
'Except ye eat my flesh and drink my blood ye have no life in you.' And no 
satisfactory reason can be assigned for this mutilation of a divine command. 

Apollos. — Well — have they not changed the sacrament into the sacrifice of 
mass ? 

Aquila. — They have, and contend that, as the body and blood of Christ are 
actually present, they are under the form of bread and wine, substantially offered 
to God as a true propitiatory sacrifice. Now the Scriptures tell us that Christ 
'offered' as 'a priest forever' 'himself once for all,' and hence the fallacy of such 
an opinion. And all their notions of an external and visible sacrifice are offensive 
to a holy God. 

Jlpollos. — But they actually worship this and call it the Host. 

Aquila.- — And this, my friend — is the most heinous abuse of which they are 
guilty. It is an idolatrous worship paid to the elements, bread and wine, crea- 
tures of God to be used as symbols of his broken body and shed blood. 'And this 
worship,' they say should be paid 'because it is materialy if not formally the very 
God.' 

Apollos. — O ! shame upon it. 

Aquila. — Yes — the bread is, say they, by transubstantiation the very Christ, and 
the wine his very blood. And many of them do acknowledge that if there be no 
real presence in this bread and wine, there cannot be a grosser piece of idolatry. 1 

Apollos. — The superstition and idolatrous acts of that people are beyond all 
endurance in this enlightened day. 

Aquila. — Still, my friend — let us pray that he who alone can change their hearts 
would turn upon them a pure language. God Almighty grant to them his mercy ! 
The very nature of this ordinance excludes all open unbelievers, and all who 
reject the atonement, all the impenitent and openly wicked. On the other hand, 
the table of the Lord is not to be surrounded with superstitious terrors. All are 
welcome, all truly penitent, all who feel the burden of sins, all who are willing 
to renounce them ; all who take Christ as the foundation of their hope, may come 
and commemorate his death and offering. Indeed this is the Lord's table, and 
around it his children ought all to meet. And the habitual neglect of it is highly 
censurable. 2 

Priscilla. — How interesting the scene, to behold all the followers of Jesus 
around the same board, commemorating the broken body and shed blood of their 
crucified Lord. 

Apollos.— O ! it is indeed, and they ought to do it. For they all belong to one 
family, are all saved and regenerated by the same grace, all bought by the same 
price, the blood of Jesus ; all are serving, if religious at all, the same God, all are 
bound to the same land of endless rest, and all, if ever saved, must live together 
in heaven. O ! if they cannot meet together here how can they do it in heaven 1 

Aquila. — My friend— these are reasons most cogent for free communion. There 
is a want, and a great want of charity in the contrary course. The invitations 
given to a free communion ought always to be free and open/, each one should 
feel at home. Some ministers invite their brethren in a way which they know 
wil] keep them away. This is wrong. There ought to be an openness, a freedom, 
an affection, however we may differ on other points, which will lead us to remem- 

iLimborch. 2 Watson. 

82 



646 THEOLOGICAL COLLOQ.UIES. 

ber here is an emblem of what will be in heaven, all around the table of their 
common Lord. 

Apollos. — This eucharistic feast then was not the love feasts, or feasts of 
charity which, in apostolic times, were held among christians 1 

Aquila. — The Agapje or love feasts of the primitive christians were held some- 
times before and sometimes after the sacrament, it is thought, in imitation of the 
feasts of the sacrifices among the Jews, or feasts of charity among the Romans, 
when the poor fed on these sacrifices. At Corinth they were held before the 
sacrament, for St. Paul charges them with coming to it, and eating unworthily, 
because of their excess at their feasts of charity. According to the historians of 
the day, these feasts were opened with prayer, the rich and poor eat together as 
brethren, then they sung hymns and conversed on christian experience, finally 
closed with prayer, and repaired to the sacrament, or prepared for worship at 
night. 1 This primitive practice, under a simple form, and more expressly reli- 
gious, is retained in modern times by the Moravians, and the Methodists, followers 
of the Rev. John Wesley. A crumb of bread and a little water are taken by 
each, after singing and prayer as an evidence of brotherly love and christian 
equality. Then those who feel at liberty so to do, relate their christian expe- 
rience, frequently the congregation singing a hymn, finally they close with prayer 
and retire. 

Apollos. — These experience meetings must be of great value. 

Jiquila. — Indeed they are, and often does the experience of one, encourage and 
cheer the desponding hearts of many. 

Priscilla. — And experience is the all important part in religion. 



COLLOaUY XXIX. 

AN EXAMINATION OF WORKS MERELY EXTERNAL, AND OF HUMAN INSTITUTION — OF FASTING- 
MONASTIC VOWS, AND THE FIVE PRETENDED SACRAMENTS OF PAPISTS. 

Jiquila. — Our Saviour has appointed under the new covenant, my friend — no 
rites or ceremonies as necessary to be observed by us, but baptism and the supper 
of the Lord. Indeed he has redeemed us from the grievous bondage of ceremo- 
nies, and brought us into a state of liberty. The worship he prescribes, is 
spiritual, and 'they that worship him, must do it in spirit and in truth,' 'and we 
through the Spirit do wait for the hope of righteousness by faith.' 

Jlpollos. — And in these texts are set forth by the 'Spirit,' the spiritual manner, 
as well as nature of his worship. 

Aquila. — Yes ; and although we do not hereby as you have seen, exclude all- 
external and bodily worship, as man is a compound being, made of body and 
soul, and while the latter is engaged with God, the body should be humbled, still 
it is to be remembered, that religion does not consist in external ceremonies. 

Jlpollos. — Works merely external, may be performed without any proper 
devotion of the heart. 

Aquila. — This is true; and it is notorious that great zeal and a show of devo- 
tion, frequently serves to cloak a wicked and a hypocritical heart. Hence the 
christian religion is called 'a reasonable service,' as founded on all those holy 
principles laid down in the word of God, and of a pure, spiritual nature and ten- 
dency. And in opposition to this, the external numerous ceremonies of the Old 
Testament, are spoken of as 'weak and beggarly elements.' Christ has freed us 
from these, and brought in a service so pure and spiritual, as to operate on, and 
constantly keep the mind and soul of man engaged. 

1 Watson. 



THE NEW COVENANT. 647 

Jlpollos. — The revival and multiplication of those rites and ceremonies by the 
church of Rome,, instead of pleasing, must be offensive to God, and against the 
precepts of the new covenant. 

Jlquila. — Indeed they are, and a gross violation of the spirituality of Christ's 
holy religion. Those ceremonies, they assert, are not only a part, but a merito- 
rious part of divine worship. 1 

Jlpollos. — Preposterous idea ! 

Jlquila. — Their whole time and service is taken up in the observation of out- 
ward ceremonies about their festivals, adorning and consecrating churches, fasts 
and abstinence on certain days from flesh, whipping and afflicting the body, 
muttering over their prayers according to the tale in their rosary, pilgrimages, 
and all the ceremonies of their seven sacraments. 2 

Jlpollos. — All repugnant to the very perfection and spirit of the gospel. 

Jlquila. — Hence so much stress being put upon an attention to their ceremo- 
nies, fasts, &c. We find that the vilest of persons can obtain remission as soon, 
if not sooner, than one who eats meat on Friday. 3 

Jlpollos. — But may not ceremonies be lawfully used in the christian church? 

Jlquila. — Ceremonies and traditions, with superstitious rites, founded on human 
invention, used to supply the place of true piety, and in their very nature des- 
tructive of its spirituality, are wholly unlawful. Those who invented them, e 'm 
vain worship' Christ, 'teaching for doctrines the commandments of men.' But a 
worship founded in reason and Scripture, is certainly not wrong. Now all are 
reasonable and Scriptural too, which tend to preserve the precepts and laws of 
God inviolable, as are those that secure order and decency in families, in the 
church of God, and the body politic, provided they are not made to supply the 
place of the faith and love of God. And so also, are all those proper, which are 
calculated in the very nature of things to increase in us the love of God: as 
watchfulness, prayer, fasting, christian experience, and fellowship meetings. 

Jlpollos. — Great stress is laid by Romanists on fasting. 

Jlquila. — Among all the works which relate to outward worship, none perhaps 
are more eminent than that of fasting, of which there is so much mention made 
in Scripture. By Moses, God commanded Israel to observe an annual solemn 
fast. There we have instances not only of pious and devout persons who fasted, 
but this practice is very often recommended. Rules are prescribed for the due 
.performance of it, in Isaiah, and by our Lord, and extraordinary gifts have been 
bestowed by the Deity on some who fasted. From hence it must be said, in 
general, that if fasting be not a divine precept, it has at least the approbation of 
God. It is however, of the nature of those acceptable to him, only on account 
of the end, for which it is undertaken. 

Jlpollos. — What is properly a fast? 

Jlquila. — A voluntary refraining from food for a certain time. It is not a 
necessitous abstinence from it, nor yet is it sobriety and temperance which are of 
perpetual obligation. This is only acceptable as before said : in it there is no 
merit at all. 

Jlpollos. — What are the ends which make fasting thus acceptable to God, and 
profitable to man ? 

Jlquila. — Sensual objects bear down a mind sensually disposed. By subtracting 
a portion of our diet from the usual quantity, we subdue proportionately, the 
petulence and lust of our nature, and the better qualify the mind to contemplate 
heavenly objects. We are also the better enabled to pour out our prayers before 
God ; for when the body is disburdened of a load, by which mental operation is 
clogged, we are the better enabled to look upon and contemplate heavenly things, 

1 Bellarmijie, liti. 2, de sac. c 30. ? Limborch. 3 ikj<j. 



648 THEOLOGICAL COLLOQUIES. 

and watch unto prayer, with lowliness aDd reliance. Indeed, humility is one of 
the great benefits produced by it; for in depriving ourselves of food, there is pro- 
duced generally a humiliation of soul, which must ever precede exaltation and 
acceptance with God ; for 'he that humbleth himself shall be exalted.' 

Apollos.— But this is not the fasting of the Romanists, my friend— though they 
have numerous fasts ? 

Aquila. — O! no; corrupt and depraved man, is ready to abuse every good; and 
the church of Rome has done so, in changing fasting into an abstinence from 
flesh, and all things else which are reputed as belonging to flesh ; but they allow 
men on fast days to eat often and plentifully of other dishes, such as delicious 
fish, aromatic roots, and above all, to drink the best of wines. 

Apollos. — This is a poor fast indeed. I would not care ever to see flesh for 
food, if I can get other good things in plenty. 

Aquila. — There is too much flesh consumed in diet, it is not healthy in too 
great an abundance. It was not used as food before the flood, it is probable, at 
all, and the promiscuous use of animals, clean and unclean, as a diet is certainly 
injurious. 

Apollos. — Fasts should be as private as possible. 

Aquila. — They should, and all ostentation, as our Lord clearly shows, should 
be avoided. Men, instead of fasting from mere custom, should, my friend — fast 
from necessity, and a disposition to humble themselves before the living God. 
The greatest abuse of all is, that it should be esteemed meritorious, for a reward 
granted in the way of blessing, does not denote any merit, but only presents it in 
connection with its end, as aiding that prayer and faith which apprehended the 
merit of Christ. Fast3 may be private as we have suggested, originating in some 
private cause, as the condition of one's-self, family, or friends, or it may be a public 
fast, proclaimed by the constituted authorities of the country or the church, in 
either case it is the duty of all appertaining to them to unite in such a fast. 

Apollos. — What do you think of the stated fasts of the Romish church ? 

Aquila. — All superstitious, and productive of ostentation on the one hand, and 
on the other, a real carnival, as in catholic countries, i. e. feasts, shows, operas, 
plays, concerts, balls, and all kind of abominations, as in the week before lent. 

jlpollos. — Well do, my friend — tell me now before you leave this subject what 
is your opinion of vows, and especially monastic vows. 

Aquila. — A vow is a solemn voluntary promise made to God, by which we 
bind ourselves to the performance of a duty enjoined by him. Hence, it is either 
general, as in the case of Jacob, who devoted himself to God, saying that the Lord 
should be his God, and such is the vow of a christian in baptism, which is vir- 
tually repeated every time we commemorate in the sacrament the death of 
Christ. Again it is special, and of this nature was Jacob's vow to give the Lord 
the tenth of all that was his. But no vow in itself, is the worship of God. 
Vows have been made flom a fear of some evil, to obtain some benefit, as in the 
case of Hannah and Jepthah, sometimes to testify our gratitude, and often to 
mortify the flesh, and curtail the intemperate and rash passions of our nature. 
And some of these, it is apparent, are rash and improper. 

Apollos. — Are they at all admissible? 

Aquila. — They are, where there is a dedication of the heart to God, in the pro- 
fession of the christian religion, and the service of the christian church, as in 
baptism, and the vows of ordination. But remember they are to be made to God, 
not to saints, they must be voluntary, not constrained, they must be lawful, not 
about trifles and impossibilities, much less sins, which was the case with those 
who vowed to kill Paul, they must not be rash, and contrary to God's word. 
General vows oblige the conscience, where made according to God's word, as in 



THE NEW COVENANT. 649 

baptism, or in ordination, but wicked vows, as those of a nun, and a priest to 
celibacy, contrary to God's word are never binding, nor are those by which the 
inhabitants of other lands own fealty to the pope of Rome. 

Apollos. — I perceive at once you have a poor opinion of monastic vows. 

Aquila. — Indeed, I have. Monks and nuns vow three things, continence, 
which is rather celibacy than pure and undefiled chastity, for private and illicit 
connections between the sexes are admissible, so they remain unmarried, and the 
deeds of darkness be private. 1 

Apollos. — And they vow poverty too ? 

Aquila. — Yes — a poverty de proprio, i. e. of their own property, but holding 
all things in common with the fraternity to which they belong. 

Apollos. — And that common property, if we may judge from what we see and 
know is a very large estate. 

Aquila. — They also vow obedience, by which they bind themselves to obey 
their provincial general abbot, or prior, especially the pope, in whatever he shall 
command them. 

Apollos. — And do they maintain that these precepts are divine? 

Aquila. — O! no — they say they are only counsels of perfection, a work recom- 
mended by Christ, but not given by precept, and they distinguish it by saying that 
it is only for those who can bear it. So that from their own showing they are 
not of God. Look at it, my friend— a vow contrary to God's word to perpetual 
celibacy on the part of thousands of young men and women, on whom God in 
his word enjoins marriage. A vow to wilful poverty ^ to spend the life in idle- 
ness, luxury, and pleasure. A vow to obedience, by which young, indiscreet, 
rash girls are thrown together, by scores, to become in those very vows the 
menials of a priesthood, that in every age has proved itself, not excepting the 
popes themselves, guilty of lewdness, debauchery, and every sin offensive to 
God, and opposed to virtue. From this very vow of obedience, emperors and 
kings have been assassinated, governments have been overturned, and there can 
be no dependence, as all history proves, in a priesthood, who hold allegiance to no 
government on earth but that of the pope of Rome, and whose very oaths are not 
binding if made to heretics. What must be the nature of that religion which must 
be shut up in brick walls, and be hid from the world ? Not so with Christ's dis- 
ciples, f Ye are the light of the world.' 'A city that is set on a hill cannot be hid.' 
And the greatest wonder of all, is that in America, free, happy America, there 
should be those prisons, where the free born daughters of Columbia, doubtless to 
subserve the dark purposes of a polluted priesthood, are shut up prisoners for 
life, to obey the mandates of those who have sworn allegiance to a foreign power. 

Apollos. — O ! this is most abominable. 

Aquila. — And my friend — the means pursued by that priesthood, to palm upon 
the people their notions as sacraments, and thus impose on those who, as they 
seldom if ever read the Bible, and then a perverted translation, know but little, 
comparatively speaking, of christian duty. 

Apollos. — They have five other sacraments, besides baptism and the Lord's 
supper? 

Aquila. — They have. The first is confirmation, which is simply this : a person 

1 After laboured efforts by a pope's legate to prove the impurity of marriage, &c. in priests, 
that night, in London, he was found in one of the worst houses in the city. The Duke of 
Norfolk meeting one of his chaplains said to him as he was suspected of favouring the refor- 
mation, 'sir, what think you of the law to hinder priests from having wives ?' 'Yes, my lord, 
replies the chaplain, 'you have done that, but I will answer for it, you cannot hinder men's wives 
from having priests.' And is this the chastity of those who have upon them the vows of celi- 
bacy ? Heaven save us from such abominations ! Amen and Amen. 



650 THEOLOGICAL COLLOQUIES. 

previously baptized by them, is anointed with a mixture of oil and balsam, adding 
these words, 'I sign thee with the sign of the cross, and confirm thee with the 
chrism of salvation, in the name of the Father, and of the Son, and of the Holy 
Ghost.' Then the bishop strikes the person confirmed, and dismisses him with 
the peace of God. Their idea is, that by baptism they are regenerated, and by 
confirmation they become men in Christ Jesus. All this we have already 
disproved. 1 

Jlpollos. — I remember you showed that baptism could not be regeneration. 

Jlquila. — Another sacrament of theirs is penance, which term they use instead 
of repentance, it being declared by outward signs, with the word of absolution. 
They make it to consist of contrition, auricular confession and satisfaction. The 
form of the priest is thus, C I absolve thee.' 2 

Priscilla.—Ol this is wicked ; who dare absolve a man but the God he has 
offended'? 

Jlquila. — And it is abominable, that a priest should be in possession of all the 
sins of the neighbourhood ; for they require a particular account of all committed ; 
and for a little money, they will soon be pardoned. Their satisfaction is in some 
external acts, as fastings, prayers, almsgivings, &c. And as the pope has a 
treasury of good works, of the saints, a little money will easily buy as many 
indulgences as are requested, at the will of the confessor. 2 A third sacrament, 
is extreme unction, which is the anointing with olive oil, a person supposed to be 
dying, on his nose, mouth, eyes, ears, &c. saying f may God by this holy unction, 
and out of his most tender mercy, grant unto thee pardon for all thy offences, 
committed by seeing, hearing, smelling, tasting and touching. Amen.' 3 

Jlpollos. — And they make ordination a sacrament tool' 

Aquila. — Yes, indeed • this is a fourth sacrament, which they call holy orders. 
This they make to consist in laying hands on one who enters the ministry. And 
the last is marriage ; but in this they are very much divided in opinion: some 
deny it, and others say it is peculiar to the faithful. It is astonishing, if it be a 
sacrament, and so holy as only to be administered by their priests, that they will 
not let the priests partake of the same. My dear friend — the more you turn your 
attention toward these subjects, the more will you be astonished at the perfidious- 
ness and wickedness of man. I have said more on them than is profitable, only 
to point out to you the views of that church, which has so basely apostatized from 
the faith of the gospel. I must refer you to those who have written largely on 
these things, and I assure you that the closer you investigate them, the more will 
you be disgusted with a system evidently designed to support the pope, unbind 
the priesthood from every tie, to every land, and from every interest except their 
own: so that by sacraments multiplied, by confessions and indulgences, they may 
augment their own store, and live for luxury, pleasure, and sin, not being vir- 
tually held responsible to any authority, civil or ecclesiastical, but the See of 
Rome. 



COLLOaUY XXX. 

PERSEVERANCE IN OBEDIENCE TO THE DIVINE PRECEPTS, BOTH NECESSARY AND POSSIBLE— 
THE DANGER AS WELL AS CRIMINALITY OF APOSTACY FROM THE FAITH. 

Jlquila. — We have seen, my friend — what is commanded, and indeed what 
also is allowed in the precepts of the new covenant : it is of vast importance that 
we be deeply impressed with the necessity of obedience to the same. It is 

i Limborch. 2 Ibid. 3 Ibid. 



THE NEW COVENANT. 651 

obviously necessary that a man be not only inclined toward the divine precepts, 
but that his affections be so placed on God, as to induce a constant active service 
to him, our Sovereign, as well as the suffering his most holy will. 

Apollos. — So that we habitually serve the Lord Jesus Christ. 

Aquila — Yes — as we have shown all the habits of sin are to be forsaken and 
that watchfulness and prayer exercised, by which, we may bring every thought 
into the captivity of the law of Christ. 

Apollos.— In what is this necessity founded 1 

Aquila. — First, in the command of God. In the holy Scriptures we hear that 
he will judge us according to our works, and that he will recompense to every 
man, according to what he hns done in the body, whether it be good or bad. And 
without this we can have no fellowship with him, and although we are justified 
by faith, yet can we not continue to exercise it without a daily obedience to the 
precepts of the new covenant. 'As ye have received therefore Christ Jesus the 
Lord, so walk in him,' is tbe command. 

Apollos. — xA.ll those doctrines then that tend to lead a believer to trust in works 
and not in Christ, to depend on faith only, and neglect duty, as the antinomian 
does, to predicate a hope of eternal life on an election while he is unmindful of duty, 
as well as the idea that, though a believer may fall into sin, he cannot finally fall, 
are therefore subversive of this obedience. 

Aquila. — It is so, and I may add to them all those notions of men, that our nature 
is so imperfect here that we cannot keep the divine commands, while on the 
other hand some consider the mercy of God so great, that there is no necessity for 
it. This necessity is not founded in any merit in obedience, abstractly considered, 
but in the fact that faith in the Lord Jesus, cannot be exercised regularly and con- 
stantly by him, who does not persevere in the path of duty. 

Apollos. — But, my friend — is this possible? Can we keep the precepts of this 
covenant? 

Aquila. — The Pelagian error, that a man may, by his own strength fulfil the 
law of God, is positively opposed to the Bible, and unworthy of notice. Others 
have gone away beyond the mark, and have taught that man may be so perfect 
as to be out of the reach of temptation, while others have taught that there is tho 
necessity of sinning all through life. Each of these opinions you know we have 
disproved. The Scripture doctrine, my friend— is, that a christian may, by the 
assistance of grace, keep the precepts commanded in the gospel after such a 
manner, and in such a degree of perfection, as God requires of us in his word. 

Priscilla. — Some would make the way too broad, some would have it too 
narrow. God has pointed out the path, and grace will aid us to walk therein. 
The commandments of God, by which I mean the moral law, so far from being- 
impracticable, are denied to be grievous and burdensome, his 'yoke is easy,' and the 
burden light to that man who loves God and believes on Jesus. So Job 'was a 
perfect man that feared God and eschewed evil ' And Zacharias and Elizabeth 
'walked in all the commandments of the Lord blameless.' And Christ says, 'He 
that keepeth my commandments, he it is that loveth me.' 'Ye are my friends if 
ye do whatsoever I command you.' 

Apollos. — While then it is practicable, it is also necessary that we should per- 
severe therein. 

Aquila. — It is, and the necessity is manifest from the fact that salvation is pro- 
mised to none : but those who do persevere, 'he that shall endure to the end, the 
same shall be saved,' is the language of our Lord. And St. Paul says, 'to them 
who, by a patient continuance in well doing, seek for glory and honour, and 
immortality, eternal life.' 'We are made partakers of Christ if we hold the 
beginning of our confidence steadfast to the end.' Hence is enforced the gracious 
exhortation, 'be thou faithful unto death and I will give thee a crown of life. 



65^ THEOLOGICAL COLLOQUIES. 

And moreover., God threatens destruction to those who relapse into their old 
habits of sin, thus, 'Now the just shall live by faith, but if any man draw back, 
my soul shall have no pleasure in him.' 'Let us therefore fear lest a promise 
being left us of entering into his rest, any of you should seem to come short of it,' 
for 'if we deny him he also will deny us.' 'Be not,' therefore, 'high minded, but 
fear,' 'take heed lest he also spare not thee/ thou standest by faith,' 'and because 
of unbelief' some 'were broken off' from the true vine. 

Priscilla. — And although righteous before, as Ezekiel shows, 'their righteous- 
ness' is not remembered, and avails not for them. 

Aquila. — And because of our danger the Scripture constantly exhorts us to con- 
stancy and care, lest we 'fall from our steadfastness, and die in unbelief.' And, 
my friend — if it be possible, and that it is we know, for a sinful man to have his 
heart changed, it is equally possible, by the same grace, for him to war a good 
warfare, and hold out faithful to the end. God will ever bestow more on those 
who improve what is granted : 'to him that hath shall be given,' and the world, 
the flesh, and the devil, all combined, are not equal in power to that God, whose 
grace 'is sufficient for us,' and although 'these may tempt, they cannot constrain 
us to sin.' 

Apollos. — Then apostacy is the opposite of perseverance ? 

Aquila. — It is, and this is either temporary, as when a man sins, but afterward, 
upon his repentance and return to God, he is restored, or it is final, as when he 
dies impenitent and is damned. So also it is said to be partial and total, the 
former is when a man does not lay aside all dispositions to godliness, but is a 
backslider in heart, a lukewarm professor, but it is total when he throws off all 
restraint, and lives and dies in sin. 

Apollos. — But many, my friend — doubt this. Can a man backslide from God 
and perish ? 

Aquila. — That he can backslide, and wander away from the divine favour is 
most evident, the Bible says so, and that he may die in that state and will of 
course perish, in consequence of it, is equally evident from Scripture and 
reason. 

Jlpollos. — Well do, my friend — consider if you please this point a little. 
Aquila. — I will, let us first turn to the Holy Scriptures, and there we shall see 
that a believer may apostatize and become a cast away from God. 'But when 
the righteous man turneth away from his righteousness, and committeth iniquity, 
and doth according to all the abominations that a wicked man doth, shall he live ? 
All his righteousness that he hath done shall not be mentioned, in his trespass that 
he hath trespassed, and in his sin that he hath sinned, in them shall he die.' 
Here it is evident that he may not only turn away but ultimately perish. And 
the declaration that it is his righteousness, not the Lord's, which would make the 
man a hypocrite, is the most futile and absurd. A man could not turn away 
from righteousness if he had it not, and if it were hypocrisy, the quicker he 
turned the better, and as for the Lord's righteousness, we have proved that this is 
not the righteousness of faith by which the soul is justified before God. Above 
all, it is here directly opposed to unrighteousness from which a man may also turn 
and do good. 

Apollos. — It does seem inconsistent to admit any other exposition. 
Aquila. — Again : our Lord says, 'But he that received seed in stony places, 
the same is he which heareth the word, and anon with joy receiveth it; yet hath 
he not root in himself, but dureth for a while, for when tribulation or persecution 
ariseth, because of the world, by and by he is offended.' By these words we are 
plainly taught not only that a man may, but that some actually do fall away, and 
depart from the faith. Hence says St. Paul, 'It is impossible for those who were 
once enlightened, and have tasted of the heavenly gift, and were made partakers 



THE NEW COVENANT. 653 

of the Holy Ghost, and have tasted of the good word of God, and the powers of 
the world to come ; if they shall fall away to renew them again unto repentance. 
Seeing they crucify to themselves the Son of God afresh, and put him to an open 
shame.' 'For if we sin wilfully after that we have received the knowledge of the 
truth, there remaineth no more sacrifice for sins, but a certain fearful looking for 
of judgment, and fiery indignation which shall destroy the adversaries.' He that 
despised Moses' law, died without mercy, of how much sorer punishment suppose 
ye shall he be thought worthy who hath trodden under foot the Son of God, and 
hath counted the blood of the covenant wherewith he was sanctified an unholy 
thing, and hath done despite unto the Spirit of grace.' 

Jlpollos. — O ! all this would have been needless if a believer could not fall 
away. 

Jlquila. — Indeed it would, for they are said to be enlightened and sanctified, to 
have tasted of the heavenly gift, and have been made partakers of the Holy Ghost, 
surely all these blessings are not the portion of hypocrites. And the whole argu- 
ment of St. Paul would be destroyed by such an admission. 1 

Jlpollos. — The apostle says to the contrary. 

Jlquila. — Again, St. Peter says, 'For if, after they have escaped the pollutions 
of the world, through the knowledge of the Lord and Saviour Jesus Christ, they 
are again entangled therein and overcome, the latter end is worse with them than 
the beginning. For it had been better for them not to have known the way of 
righteousness than, after they had known it, to turn from the holy commandment 
delivered unto them. But it has happened unto them according to the true 
proverb, the dog is turned to his own vomit again, and the sow that was washed 
to her wallowing in the mire.' On this text there is no need of one word of com- 
ment, it is so plain and incontrovertible that all who read must understand it. 
Look for one moment at the character. He had 'escaped,' but now 'he is 
entangled,' and his punishment 'the last end is worse than the first.' And, my 
friend — there are characters set forth in the Scriptures who did fall into sins the 
most heinous. 

Jlpollos. — Do point them out. 

Jlquila. — Look at David, that pious man, who first lusted, then committed 
adultery, then as an accessary before the fact, was basely guilty of murder. Old 
Doctor Crisp might excuse all this in David, as not affecting his election, and 
represent the christian as bound by no law, but surely in this enlightened age of 
the church no such crimes will be excused in any believer. 

Jlpollos. — I hope not. 

Jlquila. — Look again at what is said of Hymeneus and Alexander, 'Holding 
faith and a good conscience,' says St. Paul, 'which some having put away con- 
cerning faith have made shipwreck, of whom is Hymeneus and Alexander, whom 
I have delivered unto Satan,' and parallel to this is 'their word will eat as doth a 
canker, of whom is Hymeneus and Philetus, who concerning the truth have 
erred, saying that the resurrection is passed already, and overthrow the faith of 
some.' Here Hymeneus, Alexander, and Philetus, are said to cast away a good 
conscience, to make shipwreck of faith, to have erred, i. e. wandered from the 
truth, and consequently to have apostatized from God. 

1 I have closely examined Doctor Scott and Henry on these texts, and I must confess, that 
to me it is incomprehensible how good and great men could, in view of the positive declara- 
tions in the texts and the contexts, pen such inconsistencies. Really, one unacquainted with the 
character of the pious Henry, would be induced to suppose him unwilling to consider a text with 
the fairness and frankness that become a christian. But this can never be admitted by those 
acquainted with his history, and his remarks are the rather attributable to the prejudice of 
opinion. He represents both these texts as containing the experience of the unregenerate and 
hypocrites. 

83 



654 THEOLOGICAL COLLOQUIES. 

Priscilla. — And therefore delivered over to Satan. Who can throw away 
what he has not ? Who can wander from a way in which he has not been tread- 
ing 1 Who can cast off a good conscience if he never had it ? 

JLpollos. — These questions I confess are unanswerable, unless we admit that a 
believer may apostatize from God. 

Aquila. —There is Demas also, who in the epistle to Philemon is represented 
as one of the fellow labourers of the apostle, and is declared to be 'written in the 
book of life,' it is said by St. Paul, f Demas hath forsaken me, having loved this 
present world,' and surely the love of this present world is inconsistent with the 
love of God. 

Apollos. — 'If any man love the world, the love of the Father is not in him.' 

Aquila. — The exhortations, the promises, the threatenings of the new covenant, 
addressed directly to believers, and pointing out their danger and duty, all prove 
that they may apostatize. Take for instance a text, my friend — any text, I care 
not which, addressed to the church. Ask to whom is this text addressed? 
Answer : to a believer. What does it teach ? Answer : the danger of apostacy, 
or the importance of perseverance. And by what argument is it enforced ? By 
the fact that the apostate may be damned forever. 

Priscilla. — O ! I recollect fifty such texts. Hear, 'And thou Solomon, my son, 
know thou the God of thy father,' &c. *lf thou seek him he will be found of 
thee, if thou forsake him he will cast thee off forever.' 

Apollos. — A man who never was in the favour of God could never forsake him, 
and I am sure, if cast off forever, he can never be restored to that favour. 

Aquila. — This is a very good argument, my friend — and you and Priscilla have 
obviated at once the necessity of quoting another text. I could quote those of this 
very character till the sun should rise to-morrow morning, and yet the Bible 
would furnish more. And all the arguments founded on the faithfulness of God, 
to show that believers cannot fall finally, &c. are vain, the fact does not turn on 
God's faithfulness but ours, and although earth, and hell, and the flesh, cannot 
constrain us to sin, still we may voluntarily depart from him, and offend against 
his law, as did Judas and others. 1 But the gracious call of God is to the poor 
backslider, to f repent and do his first works over again,' and says the Lord, 'I 
have somewhat against thee, because thou has left thy first love, remember there- 
fore from whence thou hast fallen, and repent.' O ! the backslider should recol- 
lect God is ready to save him, desperate as is his case. This will, however, be 
more apparent in the consideration of the promises and threatenings of the new 
covenant. 

JLpollos.— O ! the matchless grace and mercy of our God, and yet how just is 
he with whom we have to do. 

Aquila. — Thus, my friend — we have passed through the consideration of the 
precepts of the gospel. We must at our next interview consider its promises and 
threatenings, in which we shall find enforced by infinite motives, those important 
duties which we have been pointing out. 

i The final perseverance of the saints is a subject handled in such a masterly manner by the 
Rev. Messrs. Wesley, Fletcher, Whitby, and Watson, that we have only to notice it. We 
venture an opinion that their writings on this subject never have been and never will be 
answered. 



THE NEW COVENANT. 655 



COLLOQUY XXXI. 

THE PROMISES AND THREATENINGS OP THE NEW COVENANT CONSIDERED IN GENERAL, WITH 
REGARD TO LIFE, BOTH ANIMAL AND SPIRITUAL, IN THIS WORLD. 

Apollos. — You promised, my friend — that before you dismissed the considera- 
tion of the new covenant altogether, you would point out the promises and 
threatenings of that covenant, as setting forth the penalty of sin, the condition 
of believers here, and the state of the faithful and end of the wicked, in that world 
which is to come. 

Aquila.— l did, my brother — and will now proceed to notice them. What we 
have said, may be considered as that part of the new covenant which specially 
relates to man, the performance of which God requires at his hands. The other 
part is that which God has promised to do, on the condition of our accepting or 
rejecting this covenant. True, God could demand our service as creator of the 
universe, but he delights in bestowing his blessings on man, a creature of motive, 
in such a way as shall be consistent with the free and unconstrained obedience 
of a moral agent. Hence, on the one hand, he encourages by promises, and on 
other deters from sin by those threatenings recorded in his word : and thus he 
would engage rational beings in the practice of piety. 

Priscilla. — And it is likely, fallen as man is, there would be no obedience to 
the divine laws on his part at all, especially if any thing were required ungrateful 
to flesh and blood. 

Aquila. — This is certainly true, and hence promises and threatenings are the 
very bone and sinew of the gospel law. 

Apollos. — But does it become a christian adopted as a son of God, to obey him 
from the hope of a reward? Does it not look mercenary, should we not do it 
from love only? 

Aquila. — This notion we have once said is inconsistent with our present state, 
and besides God by his promise of a great reward exhorts and excites us to obe- 
dience, which shows the propriety of our position Thus in the sermon on the 
mount he connects a reward with every duty, with poverty of spirit, mourning, 
persecution, mercy toward man, purity of heart, &c. And St. Paul says, 'if ye 
live after the flesh ye shall die, but if ye through the spirit do mortify the deeds 
of the body ye shall live.' Hence, says St. John, 'this is the promise that he 
hath promised us, even eternal life.' And surely it is not unlawful to make use 
of the same means which God uses, and points out to reclaim man. Besides the 
Scripture expressly commands us to have an eye as had Moses to the recom- 
pense of reward, and seek after it by obeying God. 'Lay up for yourselves 
treasures in heaven, where neither moth nor rust do corrupt, and where thieves 
do not break through nor steal.' 'Fight the good fight, lay hold on eternal life.' 
'To them who through faith and patience inherit the promises of eternal life.' And 
hence eternal life is called a reward, indeed 'a recompense of reward.' And it 
seems that faith has an eye constantly to this. Thus 'he that cometh to God, 
must believe that he is a rewarder of those that diligently seek him.' 

Apollos. — It is therefore not only lawful to have an eye to the recompense of 
reward, but in fact we cannot discharge duty without it. 

Aquila. — It is so, and as we learn from 11th Hebrews, the best and most holy 
persons have been excited by the hope of a reward to discharge duty. 

Priscilla. — Indeed, the apostles declare the same in regard to themselves, and 
it is said of the Saviour, 'that for the joy that was set before him, he endured the 
cross, despised the shame, and is set down at the right hand of God.' 

Apollos. — But is there not something of self-interest in it, self-preservation at 
least ? 



Q56 THEOLOGICAL COLLOQUIES. 

Jiquila. — And self-preservation is the first law of our nature. We are thus 
also, wisely formed by our Creator, but a distinction ought ever to be made between 
temporal and eternal things : for the very essence of eternal life is the full and 
complete possession of God, whom we love. 

jlpollos. — But is it not servile to obey God from the fear of eternal death? 

Jiquila.— It would look more noble, it is true, to become a christian from the 
love of the truth, but indeed such is the power which the lusts of the flesh have 
over man, such the influence of the world, and such the dominion of Satan, that 
the sinner can hardly be alarmed sufficiently at his danger to induce him to fly 
from the cruel grasp of hell. 

Priscilla. — The law then becomes 'our schoolmaster to bring us to Christ.' 

Jlpollos. — But does not true faith cast out fear? 

Jiquila. — 'Perfect love casteth out fear 1 that has torment, but it does not dispel 
that reverential awe for the divine character, and that respect for his law, which 
would lead us to neglect the threatenings thereof. Indeed these very threatenings 
are motives to induce obedience to God, who can, not only 'kill the body,' but after 
he has done so, 'cast both soul and body into hell.' And we have proved, that 
the fear of the gospel is begotten in the heart by the agency and operation of 
divine grace. 

Jlpollos. — So that the fear of God is the beginning of wisdom? 

Jiquila. — It is ; and hence the promises and threatenings of God, both act alike 
in the production of that disposition to love and serve him, which are connected 
with our happiness. And these promises and threatenings respect both our 
animal and spiritual life, and this as well as the other world. 

Jlpollos. — And do the promises of God regard this life, and man, considered as 
a mortal being? 

Jiquila. — They do; for St. Paul says, 'Godliness hath the promise of the life 
that now is, and of that which is to come.' 'Be content with such things as ye 
have; for he saith, *'I will never leave nor forsake thee.' And again, 'Seek ye 
first the kingdom of God and his righteousness, and all these things shall be added 
unto you.' Two things I have already suggested in regard to these promises, my 
friend. 

Jlpollos. — What are they, my brother? 

Jiquila. — The first is, that the promises of God in regard to this life, are the 
least of all for which he has pledged himself to the christian. Eternal life is the 
great promise of God to the faithful, and as it regards this life, I have once before 
said, that there ever is a tacit condition. God will give the good things of this 
world, provided they be for our good, and tend most to his glory. A christian 
therefore, should not only be willing to live to be very old, even in poverty and 
want, but desire it, in order that he may do the will of God, glorify his holy and 
blessed name, who promises at least bread and water to sustain him. 

Jlpollos. — And what are the threatenings that relate to this life? 

Jiquila. — These comprehend those various troubles, afflictions, distempers, and 
even death itself, which may befall us. There is no doubt but death, generally 
speaking, means in the New Testament, eternal death ; sometimes however, it 
means temporal death, and this is inflicted even as a punishment, on believers, for 
some offence into which they may have fallen, and which God, although he will 
not let, go unpunished, yet will not punish with death eternal, 'for there is a sin 
unto death.' And the judgments of God are either for visitation and correction, 
or utter destruction. 

Jlpollos. — How is this? 

Jiquila. — The former take place in this life, the latter in that which is to come. 
God visits to instruct, reprove, and correct, in his mercy, and when these all 



THE NEW COVENANT. 657 

fail, in wrath he visits the sinner, to drive him away in his wickedness forever. 
And the punishments of this life, regard sometimes individuals, as we have 
shown, who are afflicted bodily, for their reformation, or cursed with spiritual 
blindness, being given over to hardness of heart and reprobacy of mind. Some- 
times they fall on churches, as on the seven churches of Asia; sometimes on 
nations, as on the Jewish, Egyptian, and other nations. 

Apollos. — Well, the promises and threatenings, as they respect the spiritual 
condition of man, in this life. 

Aquila. — These are such as present themselves, in view of our true spiritual 
condition. For instance, God has promised pardon and all its concomitant 
blessings to the believer, but indignation and wrath to the unbeliever; hence our 
justification, including our regeneration and adoption, and our sanctiflcation and 
qualification for eternal life, are blessings promised to him who receives Christ by 
faith, while God threatens to the infidel, reprobation, blindness, and hardening 
in sin, as the precursors of his damnation. 

Apollos. — Is election included in these promises'? 

Aquila. — It is; for we have shown that it is that act of the Deity in time, 
whereby he separates a believer from the rest of mankind, and as it were, involves 
him among those who, if faithful, shall be saved. I say in time, to distinguish 
it from an eternal, absolute and unconditional election, which we have proved to 
be false. 

Apollos. — Faith then, is the qualification for the election, and not the result 
of it? 

Aquila. — Assuredly; and this also has been proved. Election, in Scripture, is 
simply an allotment to some privileges which others want, and is either of a 
whole nation, to some prerogatives above other nations, as the Israelites were the 
chosen or elect people of God, for the progenitors of Christ. Or of particular per- 
sons: 1. Some to extraordinary offices, as Saul and David for kings, Aaron for 
the priesthood, the twelve disciples for apostles. 2. Or to some temporal favour, 
as Jacob to be preferred before Esau, as the progenitor of Christ, in the line of 
Isaac from Abraham. 3. Then there is an election to grace, which is now the 
condition of those to whom the gospel is sent, and proclaims the Spirit of the 
Lord, or grace of God, as enlightening every man. But when these obey the 
gospel call, repent, believe in Jesus Christ, and obtain pardon, being justified 
freely, and regenerated by divine grace, they are elected or chosen as the sons of 
God and heirs of his glory, on condition of being faithful unto death : 'Be thou 
faithful unto death, and I will give thee a crown of life.' But finally, on being 
found and adjudged faithful in the day of eternity, they are chosen out as the 
saints of God, and blessed of the Father, to whom the Son shall say, 'Come ye 
blessed of my Father, inherit the kingdom prepared for you from the foundation 
of the world.' 

Apollos. — The promises then of spiritual blessings and support to the christian, 
are in connection with the constant exercise of his faith. 

Aquila. — It is, hence, if I may so speak, there is a daily justification, or in a 
judicial sense, that daily declaration witnessed by our own consciousness and 
God's spirit of acceptance with him. The testimony that our walk and conver- 
sation is according to his will, and word, and tend to holiness. 1 

Apollos. — Yet, this is connected directly with faith. 

Aquila. — Certainly, for we walk by faith, we stand by faith, we live by faith. 
Indeed, my friend — although we cannot obey till regenerated, yet do we, living 
in the faith of God, daily feel inwardly that God justifies and accepts us in the 

1 Fletcher. 



658 THEOLOGICAL COLLOQUIES. 

beloved. And that election of the sheep,, or saints, in preference to the goats, or 
wicked in the day of eternity, as founded upon faithfulness and obedience, it is 
admitted, I think by most persons, is a justification, by which God declares his 
approval of the saint's course, after their adoption into his family on earth, in that 
they have obeyed to the end. 

Apollos. — And are these blessings of pardon and adoption into God's favour 
and grace, all that are connected with our course in this our spiritual life. 

Jlquila. — O no! for, as we have heretofore suggested, while justification 
involves the pardon of sin, and adoption on our regeneration, puts us in posses- 
sion of a fair and undisputed title to eternal life, before us is a race, a warfare, 
and we are to be tried, proved, and qualified, as is the ordinary way of the 
Lord's working in us, for eternal life. Sanctification, which means a separation 
and setting apart of a thing dedicated or devoted to God, appears to be a more 
perfect separation of the sons of God from an impure world, and the impurity of 
their own natures, to serve God most perfectly in newness of life. 1 

Priscilla. — This is what is called the entire sanctification or the perfected holi- 
ness of believers. And blessed be the Lord God it is not involved, as a privi- 
lege of his children, in obscurity and mystery. 

Apollos — I am clearly convinced that regeneration is a concomitant of our 
justification, for the Scriptures always connect the new birth with it. 

Aquila. — Well, my friend — you will admit that those born again are in the 
favour and love of God, and too are sanctified and set apart, in their new birth for 
God's service. 

Apollos. — Surely, my brother. 
•■ Jlquila. — And what do we hear St. Paul saying, in a gracious prayer for those, 
thus born of God. 'And the very God of peace sanctify you wholly, and I pray 
God that your whole spirit, and soul, and body, be preserved blameless unto the 
coining of our Lord Jesus Christ.' Suppose I ask you now for whom Paul 
prays, and for what blessing he prays ? 

Apollos. — He prays, I see it, for the converted Thessalonians. And he asks 
God to sanctify them wholly, and then preserve them blameless to the coming of 
Christ. 

Priscilla. — Here is getting the blessing of sanctification, and then living wholly 
sanctified until Christ shall come. 

Aquila. — And it is exactly so when he writes to the Corinthian brethren. 
'Having therefore these promises dearly beloved, let us cleanse ourselves from 
all filthiness of the flesh and spirit, perfecting holiness in the fear of God.' 

Apollos. — And although they were actually converted to God, he prays to the 
Lord that f he would cleanse them from all filthiness of flesh and spirit.' 

Aquila. — And the experience of every christian man testifies to this fact, that 
there are in him though pardoned and justified, and born again, the corruption of 
his nature, which arises, and although kept under by grace and devotion to God, 
it is there, and to have this so subdued as to feel that Christ is all in all, and 
that we are dead, and our life is hid with Christ in God, is to be wholly 
sanctified. 

Apollos. — But is this attainable ? 

Aquila. — I presume so or Paul and other apostles would not have prayed for it 
to be granted to their brethren. All christians agree in this, that a man must be 
holy in order to enter heaven. 

Apollos. — Yes — but I meant in this life. 

Aquila. — Well — I suppose if they do not get it in this life, they will not obtain 
it in another. I do not believe in purgatory. 

1 Limborch. 



THE NEW COVENANT. 



659 



Apollos. — But while we are living. 

Aquila. — Ah, my brother— now you touch the point, while all agree that we 
must have it, there is a great difference of opinion as to the time. Some think it 
can only be found in a dying hour. 

Priscilla. — Death is to do for them when going out of the world, what the 
blood of Christ cannot do while they are in it. But be assured they that would 
'be found of him in peace,' at his coming, must be 'without spot and blameless.' 

Aquila. — The promise of an entire sanctification, my friend — if you will search 
the whole Scriptures through, you will find is no where restricted to the hour and 
article of death : so far from it, Christ prayed that his disciples might be sancti- 
fied through 'the truth.' Nor are we allowed to infer that the union of the soul 
of man with the body, is any necessary obstacle to its entire sanctification. 1 

Apollos. — But does not St. Paul speak of himself as under the 'carnal mind V 

Aquila. — No! my friend — he does not, you certainly have not forgot that we 
proved that St. Paul, in the 7th chapter of Romans, is not speaking of himself at 
all, and I am happy to say that no such doctrine is taught in the New Testament. 
I refer you to our conversation on that subject. 

Apollos. — I now remember it well, and I must say I am forced to come to the 
same conclusion with you as to this fact. 

? Aquila. — The whole context proves exactly the reverse, that St. Paul was neither 
'carnally minded' nor 'sold under sin.' And the doctrine of sanctification is one 
which he taught as experienced and enjoyed by himself. 'I am crucified with 
Christ,' 'I live,' 'Christ liveth in me,' all these expressions prove the holiness of 
his heart. Hence says he, 'What the law could not do in that it was weak, God 
sending his Son in the likeness of sinful flesh, and for sin condemned sin in the 
flesh, that the righteousness of the law might be fulfilled in us, who walk not 
after the flesh, but after the Spirit.' 

Priscilla. — How inconsistent is the notion that while we are in the flesh we 
must be constantly sinning, at least the flesh must have an occasional dominion. 

Apollos. — Then we may be completely sanctified and prepared for heaven in 
this life ? 

Aquila. — "Well — if we are not in this life, I should like to know when, for the 
destruction of the body of sin is certainly not referable to the hour of death. 2 

Priscilla. — And the doctrine of the necessary indwelling of sin in the soul until 
death, is not authorized at all by Scripture. 

Apollos. — But there has been much controversy in regard to this, my friend — 
some have questioned the manner of it, contending that all attainable degrees of 
it are acquired by the process of a gradual mortification, and the acquisition of 
holy habits : others have alleged that it is instantaneous, and a fruit of the act of 
faith in the divine promises. 3 

Aquila. — That the regeneration which accompanies justification is a large 
approach to this state of perfected holiness, and that, all dying to sin, and all 
growth in grace, advances us nearer to this point of sanctity, is so obvious that on 
these points, there can be no reasonable dispute. 

Apollos. — But are not these inconsistent with an instantaneous work ? 

Aquila. — By no means, for when the depth of our natural depravity is most 
painfully felt, we plead in faith the accomplishment of that which our God has 
promised. 

Apollos. — But the great question is whether the deliverance sought so mourn- 
fully be held out to us in these promises of which you speak. 

Aquila. — There certainly is no ground to doubt it for one moment. For the 
greatest violence must be offered to the word of God if this be not admitted. 

1 Wesley and Watson. 2 Watson. ^Wesley and Watson. 



660 THEOLOGICAL COLLOQUIES. 

Surely all the promises of God which are not expressly, or according to their 
order, referred to future time, must be objects of present trust, and their fulfilment 
now is made conditional only upon our faith, and they cannot be pleaded in our 
prayers, with an entire reliance on the truth of God, in vain ; for there is the 
general promise that we should receive 'all things whatsoever we ask in prayer 
believing,' and the particular one 'from all your idols, 1 &c. 'I will cleanse 
you.' 1 

Apollos. — But if a man be perfected in holiness, or sanctified wholly, does it not 
suppose in him the impossibility of sinning? 

Aquila. — By no means, for though the angels and Adam too were created holy, 
the latter certainly in the image of God, they sinned and fell most grievously. 
And hence we are liable to be tried and tempted as was Job, that perfect and 
upright man, who feared God and eschewed evil. 2 

Apollos. — But does it not render the atonement superfluous afterward ? 

Aquila. — Surely it does not, for this blessing proceeds of grace, through faith, 
as an instrument, and is maintained through the sanctifying operations of the 
Holy Ghost, poured out upon us constantly, in answer to that incessant prayer 
that ascends to the living God ; and this prayer wholly respects the merit of our 
Lord Jesus Christ, whose 'blood cleanseth' as an offering 'from all sin.' Besides 
we are not to suppose that prayer offered to God for a blessing, that transforms us 
into the divine likeness, is offered in vain, for one of the benefits of Christ's death 
is the assurance that our prayers are heard, and that he will grant us according to 
the desire of our hearts, a deliverance from all things that would offend, 'and this 
is the confidence that we have in him, that if we ask any thing according to his 
will he heareth us.' 

Apollos. — Well, my friend — convinced that there is such a thing as holiness and 
that it is attainable, I ask what is it ? 

Aquila. — It is that habitual disposition of soul which, in the Sacred Writings, is 
termed holiness, and which directly implies the being 'cleansed from sin,' 'from 
all filthiness of flesh and Spirit,' and by consequence the being endued with those 
virtues which were in Christ Jesus, the being so 'renewed' in the image of our 
mind as to 'be perfect as our Father which is in heaven is perfect.' And this 
consists in loving God with all the heart, with all the mind, all the soul, all the 
strength, and our neighbour as ourselves. And this love purifies his heart from 
envy, hatred, malice, wrath, pride, and every unholy and unkind temper. And 
moreover, agreeable to his one desire is the end of his life, to do 'not his own 
will, but the will of him' who is his Father and God. The tree also is known 
by its fruits, and 'he runs in the way of the commandments of the Lord.' 3 

Jlpollos. — Then this perfection is one of love and its consequent christian vir- 
tues : and, considered in the aggregate, is that holiness without which no man 
shall see the face of God in glory. 

Aquila. — It is so, indeed, while in this state we are not perfect in knowledge, 
we are of course liable to err. We are not free from infirmities, a dullness, say 
of apprehension and understanding, a quickness or heaviness of imagination, and 
a consequent liability to err in judgment. And there is no perfection in any 
created intellectual intelligence that will not admit of an augmentation, whether 
he be mortal or angelic, for as there is an increase of knowledge there must also 
be an increase in reverence or love for the living God. 4 

Apollos. — In what sense then are they perfect? 

Aquila. — As adult christians, not babes in Christ, they are so sanctified and 
made holy, as not to sin at all, 'for he that sinneth is of the devil.' True — this is 
the glorious privilege of the christian, though but a babe in Christ, but then, 'if 

1 Watson. 2 Ibid. 3 Wesley. 4 Addison. 



THE NEW COVENANT. 66L 

we confess our sins he is faithful and just to forgive us our sins., and to cleanse 
us from all unrighteousness.' Here is both pardon and sanctiflcation. 

Priscilla. — This is the glorious privilege of the children of God, and herein 
consists their real and true liberty. 

Aquila. — A salvation from evil and sinful thoughts, which spring from the 
corrupt heart of man. So likewise a deliverance from evil tempers, by which 
the matured christian is enabled to say with Paul, 'I am crucified with Christ, 
nevertheless I live.' He is saved from pride, and is lowly and meek in heart. 
He is saved from self will, and resigned wholly to the will of God; not only as 
a justified man saved from outward, but from inward sins. Hence it is said, 'if 
we walk in the light, as he is in the light, we have fellowship one with another, 
and the blood of Jesus Christ his Son, cleanseth us from all sin.' 

Apollos. — So that this great gift is no other than the image of God stamped on 
the soul. 

Aquila. — Just so ; hence our Lord said, 'blessed are the pure in heart, for they 
shall see God.' And the souls of such are even and calm at all times, rejoicing 
hourly in the c good hope through grace, of eternal life.' 

Apollos. — But when my friend — does this sanctiflcation commence? 

Aquila. — At the very moment of our justification. Yet does the seed of all sin 
remain in man, until extracted by the sanctifying grace of God; but from the 
time of justification, a believer gradually dies to sin, and grows in grace. 1 

Apollos. — But is not the term 'sanctified,' often applied to the justified soul in 
the Scriptures? 

Aquila. — It is, and correctly too; for he who is justified, is set also apart for the 
service of God, and dedicated to him, as the God of all the earth. But the 
sanctiflcation of which we speak, is an entire sanctiflcation ; it is that maturity in 
love, peace, and all the holy tempers and graces of the Spirit, that are attainable 
here through faith in the blood of our Lord Jesus Christ. And while the inspired 
writers speak to the sanctified jointly with others, they seldom speak to them 
alone: hence arises the circumstance of their speaking of or to those so often, 
who are justified, and exhorting them to advance in quest of this heavenly 
blessing. 2 

Apollos. — And you say, God has promised it? 

Aquila. — I do; thus take a few texts from the Old Testament: 'He shall 
redeem Israel from all his sins ;' 'then will I sprinkle clean water upon you, and 
ye shall be clean, from all your filthiness, and from all your idols will I cleanse 
you: I will also save you from all your uncleanness.' No promise, my friend — 
can be more clear and explicit. Does not St. Paul refer to this in his exhorta- 
tion, 'having these promises, let us cleanse ourselves from all filthiness of flesh 
and spirit, perfecting holiness in the fear of God ?' 

Priscilla. — And equally clear and express is that ancient promise, 'the Lord 
thy God will circumcise thy heart, and the heart of thy seed, to love the Lord 
thy God with all thy heart, and with all thy soul.' 

Apollos. — But my friend — is there any such promise in the New Testament? 
Aquila. — There are such, and they are as explicit as those in the Old Testa- 
ment. Thus, 'for this purpose the Son of God was manifested, that he might 
destroy the works of the devil.' 

Priscilla. — All sin is the work of the devil. 

Aquila. — Indeed it is ; and St. Paul says, 'Christ loved the church, and gave 
himself for it, that he might present it to himself a glorious church, not having 
spot or wrinkle, or any such thing, but that it might be holy and without blemish.' 

1 Wesley. 2 Watson. 

84 



662 THEOLOGICAL COLLOQUIES. 

And God sent his Son, 'that the righteousness of the law might be fulfilled in us, 
who walk not after the flesh, but after the Spirit.' 

Jlpollos. — But does the new covenant give us any reason to believe that we 
may be saved from all sin ? 

Aquila. — It surely does, both in the prayers and commands set forth in it, all 
of which are equivalent to an assertion: 'Deliver us from all evil.' Would not 
this be mocking God, if we cannot be saved from sin, the worst evil? 'Neither 
pray I for these alone, but for them also who shall believe on me through their 
word,' 'that they may be perfect in one.' 'I bow my knees,' says St. Paul, 'before 
the God and Father of our Lord Jesus Christ,' 'that ye may be filled with all the 
fullness of God ;' 'the very God of peace sanctify you wholly,' as before quoted, 
my friend. Now, if for a moment you will look at the commands, you will see 
the accordance. 'Be ye perfect, as your Father which is in heaven is perfect.' 
'Thou shalt love the Lord thy God with all thy heart, and all thy mind, and all 
thy soul, and thy neighbour as thyself.' Now tell me, if God's love fill the heart, 
is there any room for sin 1 

Jlpollos. — I should suppose not. But how can it be done before death ? 

Aquila. — From the very nature of a command, which is not given to the dead, 
but to the living. And it is said that Christ 'gave himself for us, that he might 
purify unto himself a peculiar people, zealous of good works.' 

Jlpollos. — But is there any example of it ? 

Aquila. — Indeed there are ; St. John was one, and others of whom he speaks. 
'Herein is our love made perfect, that we may have boldness in the day of judg- 
ment ; because as he is, so are we in this world.' Job was a 'perfect man.' 

Apollos. — Christian perfection then, as a promise made in the new covenant, is 
that love of God and our neighbour, which implies deliverance from all sin ? 

Aquila. — Yes; and this we have said, is received by faith. And although the 
work may have been progressing for some time, yet is it completed or accom- 
plished at once, the moment in which we can believe on the Lord Jesus Christ, 
our Saviour, for complete salvation : a salvation which qualifies now, this 
moment, for heaven. And the way to obtain it, is not to look for it to be accom- 
plished in death, but now, every moment, until we obtain it. None, my friend — 
feel the need of Christ, and none so entirely depend on him, as those who are 
thus saved. And their language truly is, 'every moment Lord, I need the merit 
of thy death.' 

Apollos.- -Does it destroy desire? 

Aquila. — The desires that are wicked or sinful, as those that lust after a neigh- 
bour's property, his wife, his man servant, his maid servant, and any thing that 
is his. These are destroyed, and indeed the love of all sin, but it does not destroy 
lawful desires as we have heretofore showed. There may be, as said already, 
mistakes, and involuntary acts, that seem not in accordance with right, and 
things growing out of the peculiarity of our condition, but rest assured that 
sin must be destroyed before that we are qualified for eternal life. 

Apollos. — The infirmities of a man are not sins, I plainly see. But, is not the 
being born again, or regeneration, the sanctification or holiness of which you 
speak. 

Aquila. — It is not I think, as before said, for as we have proved when on that 
subject, regeneration consists in the principle of grace as leaven being implanted in 
us, by which we upon our justification are so changed and renewed, as to lay aside 
all sin, and no longer, be brought under by its dominion. The sanctification of 
our souls then commences, and while we progress in the divine life, we feel, we 
know we love God, and love him more than any other intelligence, but we find, 
while we are brought into subjection by no sin, yet in us, are the remains of 



THE NEW COVENANT. 663 

pride, lust, love of the world, covetousnesss, and beside, that our graces are weak, 
we are babes, have but little faith, little humility, little patience, but still we are 
panting after more, to belong wholly to God, and be devoted to him in such a 
way as to 'serve him with a perfect heart.' Our duty is to go on. 

Jlpollos. — 'To press toward the mark.' 

Jiquila. — Yes — and as we press the corruption of our nature is more and more 
weakened, 'there is no condemnation,' when first converted, such are 'in Christ,' 
but they are yet 'babes,' imperfect, they however press on until they are enabled 
by grace, so to venture in the exercise of faith, on our Lord Jesus Christ, and 
apply his merits, that they are saved from desire, pride, love of the world, 
peevishness, fretfulness, impatience; in their stead, are an unshaken confidence, 
perfect peace, constant joy, overwhelming love, patience, meekness, gentleness, 
brotherly kindness, charity ; above all, they now love God 'with all the heart, 
mind, soul, strength, and their neighbour as themselves.' Now they are resigned 
to heaven's will, of this there might have been a deficiency before. Now they 
feel 'to live is Christ,' that is, to honour and dwell in him, 'but to die is gain :' for 
the soul qualified for its rest, is ready to say, 'amen,, come Lord Jesus, come 
quickly.' 

Jlpollos. — But, my brother— it seems such a great blessing, who can obtain 
it ? and if obtained who can live it ? and would a man be fit for this world ? 

Jiquila. — Any believer may have it, if he will seek it by faith, for God has pro- 
mised it to him. And there is your mistake, it is the very gift which will enable 
us to live a blameless and an unspotted life in this world. When David reflected 
on the cause of his departure from God, he saw that it might be traced to the 
uncleanness of his heart, and cried out, 'create within me a clean heart,' 'and 
renew within me a right spirit.' Get this, and then we shall be stable, settled, 
rooted, and fixed. And as for a man being fit for this world, my dear friend — it 
is the very best gift that God bestows in this world, it fits us to live right here, 
and makes us ready to die, and go off to heaven any day. 

Apollos. — When one was spoken to on this subject, he asked, are you a perfect 
man ? 

Jiquila. — This is nothing to the point, whether you or I, or any other man, are 
perfect. God's word presents the standard, 'be ye holy,' God promises 'ye shall 
be holy.' And O ! without it we can neither live nor die holy. If it be a work 
of God at all, it can be accomplished by him at any time, if it be necessary we 
ought to seek it at once, if it be going on, there must be a time for its accom- 
plishment, and I hope, as it is the qualification for heaven you will not say that 
man cannot be qualified for heaven until death comes. That unscriptural opinion 
that a man, when converted, is saved from the corruption of his nature, and so 
sanctified as to need no other, but barely to grow in that, is so contrary to expe- 
rience, and the prayer of the apostles for that blessing, on their churches, and of 
Christ for it upon his disciples, as to leave no room to doubt our privilege. Let 
us come up to it, fast, pray, agonize, God has promised, and God will give it to 
you, to me, to every believer, that presses on. Those just converted have a title 
to heaven, are in God's favour, are his children, if they backslide, they may die 
and be lost; if they do not press toward holiness, they are sure to backslide in 
heart or in life. If they press on, God will save them, and bear them up. See 
then his providential care. They may not be complete and perfect in Christ as 
men, as women, as fathers, as mothers, for years, but are they pressing on. If 
so, God will be their friend and shepherd in every trying hour, and sooner or later 
sanctify them wholly, make them perfect in love, and qualify them fully to live 
with him, in a state of eternal bliss. Then their full souls shall feel that God is 
all and in all, filled with delight, lost in love, they shall say 'my God is mine 
and I am his.' 



664 THEOLOGICAL COLLOQUIES. 

Priscilla. — O ! this is the sweet precious doctrine, the doctrine of the Bible, 
that excludes all sin, yea, its very roots from the heart. 

Jlquila. — An assurance of God's grace, and the support of his love, are pro- 
mised through life to all his children. In every trial he will support. There is a 
race to run, duties are to be discharged, sufferings to be endured, but 'My grace 
shall be sufficient for you,' says the Lord, and supported by him, when life's 
sorrows are all over, triumphantly passing death's darkest hour, we shall wake 
up in a happier, and better world, 'saved by grace,' and there in deathless 
triumph shout God's praise among the 'holy' forever and ever. Amen. 

Jlpollos. — But this is not the case of those who continue to reject God. 

Jlquila. — O ! no — the justice of God, as we have heretofore seen, is exercised, 
first, in reprobating them, which is a judicial act by which, in consequence of con- 
tinued unbelief, he casts them off, and will do so to all eternity, as we shall here- 
after see. You must bear in mind, we have proved this not to be an act of abso- 
lute dominion, but as just said, that of a just judge by which he turns away from 
himself the impenitent offender. In it are involved several things, 1. Former 
good deeds are thrown into oblivion and passed by, as the man once righteous has 
turned from the right way. 2. There is to him the denial of grace which has 
been so often slighted. 3. The ceasing to call and the removing all the means of 
his recovery. Then comes on blindness, judicial, as in the case of Pharoah, and 
a hardness of heart, proportionate to his distance from God, and his sacred 
influences. Some men are suffered, as Pharoah and Herod, to become the instru- 
ments of their own obduracy, by the indulgence of passion and^pride, or for gain 
through covetousness as Judas. 

Jlpollos. — But how does the devil harden men ? 

Jlquila. — Not by force, for he cannot force them, nor can he infuse blindness, 
nor work hardness in their hearts, but by persuading, exciting, and stirring up 
passion, by presenting objects to tempt to sin, by an emotion of the animal 
spirits, and by raising in the imaginations sinful ideas. When God blinds and 
hardens he removes the obstacles by which they were restrained from sin, and his 
word becomes to them more obscure, he delivers them up to be led captive by 
Satan, he permits the devil to lead them on without giving them time or oppor- 
tunity to repentance, and even means, as in the case of Ahab, appointed for man's 
benefit becomes the medium of his destruction. The natural cause of all this is 
sin, and these acts of Deity, judicial in themselves, are but the results of it. 

Priscilla. — O! what adesperate state to be in, forsaken of God. 

Jlquila. — Deplorable indeed is he who, given up to despair, goes on to his 
doom. 

Jlpollos. — Such soon run their race, I suppose, my friend. 

Jlquila. — They do, for 'he that being often reproved, hardeneth his heart, and 
stiffeneth his neck shall suddenly be destroyed, and that without remedy.' Some- 
times past feeling, thay have not the least remorse, even in death itself, their 
spirits are suffered 10 slumber on till waked up by it, they are called off to eternity. 

Priscilla. — Heaven prepare us for a dying hour ! 



COLLOaUY XXXII. 

THE PROMISES AND THREATENINGS OF THE NEW COVENANT, WHICH HAVE THEIR COMPLETION 

IN ANOTHER WORLD. 

Jlquila. — At our last interview, my brother — we considered the promises and 
threatenings of the new covenant in regard to this life. We must now consider 
those that have their completion in the world which is to come. 



THE NEW COVENANT. 665 

Apollos. — But, my friend — does not the Bible teach that there is a state 
between this and that eternal doom of the wicked and righteous, in the other 
world. 

Aquila. — It does, and although what is said affords us but little light in regard 
to that matter, still there is a condition in which the souls of men, are separated 
from their bodies : while these last are decomposed by death, their immortal spirits 
exist in a separate state, in happiness or misery. Let then the Scriptures be 
our guide in this matter, and let us be careful to avoid those errors that others 
have fallen into. The spirit of the little daughter of Jairus was not asleep, and 
when Jesus called on her it came back to her dead body. So is it with those who 
have passed the Jordan of death, and have left their bodies on this side awhile. 
In a state separated from them, they wait till God shall wake the slumbering 
dead, and call the nations to his bar. 

Apollos. — Their souls do not die with their bodies, my friend. 

Aquila. — As J have said, they do not, my brother — they survive them. This is 
a truth not only evinced by sound philosophical reasons, but also by several pas- 
sages in Sacred Writ, which are positive on this subject. Thus when speaking 
of man's death, Solomon says, 'then shall the dust return to the earth as it was, 
and the spirit shall return to God who gave it.' Our Lord said, 'Fear not them 
which kill the body, but are not able to kill the soul, but rather fear him who is 
able to cast both soul and body in hell.' St. Paul says, 'We are confident I say, 
and willing rather to be absent from the body, and to be present with the Lord. 
Wherefore we labour that, whether present or absent, we may be accepted of 
him,' i. e. if the body be alive we shall live here accepted of Jesus, if dead, while 
the body is here, the soul shall be with him. Hence says he, 'I am in a straight 
betwixt two, having a desire to depart, and to be with Christ, which is far better, 
nevertheless to abide in the flesh is more needful for you.' Who does not see 
that Paul anticipated a life with Christ, when the body should be mouldering in 
the clay, in a state antecedent to the final resurrection ? 

Priscilla. — When the body is asleep at night the soul is awake, it cannot sleep. 
O ! no, it is engaged in wandering to and fro through the earth. 

Aquila. — Yes — and it is inconsistent with the nature of a spirit, whose very 
essence is to think, that it should be in a dozing condition. Besides, neither the 
wicked nor righteous can enter upon their final appropriate rewards or punish- 
ments, until reunited with the bodies in the resurrection morn, which have been 
associated with them, in the most conspicuous deeds in earth. Doubtless the souls 
of the righteous are in a paradisical state, as happy as they can be until reunited 
with the body, but the wicked are not cast into their ultimate state of punishment 
until afier the day of doom; but perhaps kept shut up in a miserable darkness, 
tormented with a despair that is horrific, in the sorrows of hell, or the place of 
departed spirits, reserved there until 'death and hell shall be cast into the lake of 
fire and brimstone,' 'where the smoke of their torment shall ascend up forever 
and ever.' 

Apollos. — When then, men are said to sleep in death in the Scriptures, there is 
an allusion to their bodies, not souls. 

Aquila. — Doubtless, and hence you see the error of papists, who have invented 
subterraneous prisons, in which Old Testament saints were kept till Christ came 
to set them free, when, as they say, he descended into hell, which is in the centre 
of the earth, where souls are purged, after this life, and fully purified and pre- 
pared for another. 

Priscilla. — It is not then done by the blood of Christ? 

Aquila. — I once before noticed this nonsensical invention of priests to procure 
money, by pretending to pray people out of purgatory. I will just say now, no 



666 THEOLOGICAL COLLOQUIES. 

mention is made in Scripture of any such thing, there the word purgatory never 
occurs. Nor is there the least hint in Sacred Writ of such a purgation of the 
soul after death : nor do we read of any fire of purgation, or any sacrifices, or 
intercessions, performed for the delivery of one solitary soul from purgatory. 
Lazarus was at once in the bosom of Abraham, and the rich man in hell, and 
Christ said to the penitent dying thief, 'this day shalt thou be with me in para- 
dise.' And, my friend — this notion is altogether unreasonable, for the turpitude 
of sin can never be destroyed by punishment; if so, a thief on being whipped or 
burned in the hand wbuld be more holy than before. 1 

Jlpollos. — From whence arose this opinion about purgatory '? 

Jlquila. — The Roman catholic religion, if I may call it a religion at ail, is a 
compound, made up of heathenism, Judaism, and Christianity. The idea of a 
purgatory originated in the Platonic philosophy, which, however, was a different 
fire from what papists pretend to. They said that the fire should be sprinkled on 
the world, men, and all things, to purge it. Papists have turned it to a money 
making machine, by which, as well as by indulgencies, sold by the pope 
at stated prices, they deliver souls out of the fires of purgatory. And such 
have had the audacity to handle deceitfully the Scriptures for a purpose so 
unhallowed. 

Jlpollos. — But the promises and threatenings of this covenant extend to the 
resurrection of the pious to life eternal, and the wicked for everlasting death. 

Jlquila. — They do, and this is the very foundation of our whole religion, for if 
the resurrection be overthrown, all the promises of God fail. The Sadducees 
denied the resurrection, Hymenius, and Philetus, and others, held it in a spiritual 
sense, and so maintained that it was 'passed already.' St. Paul refutes this error, 
and the Scriptures abundantly prove that by the power of God, at the last day, 
the dead shall be raised from their graves, and the bodies and souls of all men be 
reunited. 

Jlpollos. — St. Paul, I remember, did maintain with much energy this doctrine. 

Jiquila. — He did, indeed, and on an examination you will find that in the Old 
Testament it was set forth in a manner by no means obscure. 'I am,' said the 
Almighty, 'the God of Abraham, Isaac and Jacob,' and this a long time after the 
death of those patriarchs, hence said the Redeemer, 'God is not the God of the 
dead but of the living.' Three days he kept Jonas in the belly of a sea monster, 
and then delivered him from his grave. Elijah raised the son of the widow of 
Sarepta, and so did Elisha, the Shunamite's son, and a dead man was revived by 
touching the sepultured bones of this prophet. Job says 'I know that my Redeemer 
iiveth,' 'and though after my skin worms destroy this body, yet in my flesh shall 
I see God, whom I shall see for myself, and mine eyes shall behold, and not 
another.' 

Jlpollos. — But is not the clearest manifestation of this in the New Testament? 

Jlquila. — It is, for it is Christ, 'who has brought life and immortality to light, 
in that he hath abolished death.' The promise, my friend — of a resurrection is 
annexed to this new covenant, and it is repeated so often, that by unquestionable 
testimony, we have it as a doctrine of the New Testament, confirmed and sealed 
by the blood of Christ. Again it is proved as a doctrine of the Scriptures, to be 
true, by the resurrection of our Lord, who after he had suffered a most bitter and 
cruel death, was raised again on the third day. Hence it is, that St. Paul, in the 
whole of the 15th ch. of 1 Corinthians, proves from the fact of Christ's resurrec- 
tion, that also, of all men. 

Jlpollos. — The only difficulty is in the consideration that bodies destroyed by 

1 Clarke, Watson, and Limborch. 



THE NEW COVENANT. 



667 



birds and beasts, and burned to ashes, should be raised again the same body., and 
identified to be such. 

Aquila.— This difficulty will at once vanish, if we look at the omnipotence of 
that God, who originally formed man from the dust of the earth, and in six days 
created all things. 1 

Priscilla. — It is no more difficult for him to raise a body, than to create the 
same. 

Aquila. — Its powerful cause is the living God, who shall accomplish it with 
the 'word of his power.' And the circumstances attending it, will be grand 
beyond description. In a moment, in the twinkling of an eye, shall man be 
changed, but yet so that some order shall be observed, between the change of 
those that survive at the last day, and the resurrection of the dead. The apostle 
says, 'For we who are alive, and remain unto the coming of the Lord, shall not 
prevent them which are asleep. For the Lord himself shall descend from heaven 
with a shout, with the voice of the arch-angel, and with the trump of God; and 
the dead in Christ shall rise first. Then we which are alive and remain, shall be 
caught up together with them, in the clouds, to meet the Lord in the air.' Here, 
my friend — is the plain unvarnished statement the Scriptures give of this subject; 
and all intricate, nice, or curious questions in regard to it, are useless indeed. 
From it however, there are several important inferences, that ought ever to be 
made, and that may be profitable. 

Apollos. — What are these, my friend ? 

Aquila. — The first is, that as our bodies are to arise, and be united to our souls 
forever, we ought while here, to present them 'as instruments of righteousness, a 
living, holy, and an acceptable sacrifice to God,' that we may be 'accounted 
worthy of a blessed resurrection.' And again, 'how willingly ought we to suffer 
all the adversities and sorrows of life, not shrinking from death itself,' but 
shouting, pass in triumph through death's iron gate, nor feel its terrors; for we 
shall arise, and conquering death, return home rejoicing, on that blessed day, for 
which all other days were made. 

Priscilla. — O ! enrapturing thought! I shall live again, and live to dwell with 
those that have long since slept in the grave. 

Aquila. — And the doctrine of the resurrection tends to render us courageous 
under every torment. Let men torture the body, and beasts devour it, God will 
find it again, and re-unite it with the immortal soul, though its ashes be scattered 
to the four winds of heaven, or thrown on the surface of the vast deep. 

Priscilla. — Yes ! and then we are not to grieve too much for friends who 
descend to the grave. Now they rest from the toils of life, and after a while, we 
shall meet again, to sing of the love of God, in that state of eternal life beyond 
the reach of sorrow. 

Aquila. — A few things more, close our remarks on the new covenant, my 
friend. 

Apollos. — What are these ? 

Aquila. — The most tremendous of all that we have yet named : I mean the 
last judgment, the end of this world, eternal life as a promise, and eternal death 
as that punishment, set forth in the precepts of the gospel of Christ. 

Apollos. — These are serious subjects. 

Aquila. — They are. After the resurrection follows the judgment. That God 
has appointed this day, before the creation of the world, appears from the remark 
of our Lord, in which a kingdom is said to have been prepared for the righteous, 
and everlasting punishment for the wicked, before the foundation of the world. 
This irrevocable decree, was manifested obscurely, under the Old Testament, and 

1 Drew and Clarke. 



668 THEOLOGICAL COLLOQUIES 

was proclaimed by the prophets, but is now set forth clearly in the new 
covenant. Thus God spoke by 'Enoch also, the seventh from Adam/ who 
'prophesied of these, saying, behold the Lord cometh with ten thousand of his 
saints, to execute judgment upon all, and to convince all that are ungodly among 
them, of all their ungodly deeds, which they have ungodly committed, and of all 
their hard speeches, which ungodly sinners have spoken against him.' And 
Daniel proclaimed a day, when 'they that sleep in the dust of the earth, shall 
awake, some to everlasting life, and some to shame and everlasting contempt.' 

Priscilla. — Under the new covenant, this is often spoken of. 

Aquila. — It is ; for God is there said to have 'appointed a day in which he will 
judge the world in righteousness, by that man whom he hath ordained.' In the 
25lh chapter of Matthew, we have a most lively description of it, and the whole 
process of the last judgment presented to our view. 

Apollos- — I remember it well. It is surely grand beyond description. 

Aquila. — The christian makes a judgment to come, a most important article in 
his creed, and proclaims to the world that he 'believes in Jesus Christ, who sets 
at the right hand of God the Father Almighty, from whence he shall come to 
judge the quick and the dead.' And the same thing is evident from the justice 
of God, my friend — and the methods of Providence. 

Apollos. — How so ? 

Aquila. — God declares himself a lover of justice, and an enemy of all iniquity. 
The method of his government requires that the good shall be happy, and the 
bad miserable. In this life, the good are often afflicted, and the iniquitous 
flourish ; hence as God is just, there must be a day, when each shall receive their 
appropriate reward. It is called in Scripture, a day of 'restitution,' when the 
'Judge of all the earth shall do right,' and when 'the tares shall be separated from 
the wheat,' the righteous enter into life, and the ungodly be confounded forever. 

Apollos. — O ! that will be a dreadful day to many that now disregard it. 

Aquila. — It will indeed ; and especially so, as natural conscience appears to 
testify to that day of final retribution: here it accuses, condemns or acquits; and 
while it points the innocent to a period of relief, it also premonishes the sinner of 
that misery that awaits him at the termination of his earthly career, and makes 
him hear it too. 

Apollos.— But what is the particular constitution and manner of this judgment, 
as set forth in the Scriptures 1 

Aquila. — The first thing we notice is the judge, the ancient of days, the supreme 
God and Lord over all, but more particularly the Lord Jesus Christ, whom the 
Father hath appointed king and judge over all men. 'In that day,' say the Scrip- 
tures, 'God shall judge the secrets of men by Jesus Christ ' Hence says St. Paul, 
'He that judgeth me is the Lord.' And this Christ does, as we have shown, in 
virtue of his kingly office. And then according to the Scriptures we shall find 
him the supreme, the omniscient, the just, the omnipotent, the inexorable judge, 
who shall fix, notwithstanding the cries and groans of the men of the earth, 
the unalterable doom of all who have lived in this ruined world. 

Apollos. — And all men shall be there to be judged by him. 

Aquila. — Yes — the 'good and the bad,' the 'quick and the dead,' who shall be 
raised from their graves, and placed before the august tribunal of the Lord Jesus. 
There men shall give account to God 'for all actions,' their external deeds, their 
wicked and their idle words, their secret crimes and inward thoughts, their sins 
of omission as well as commission, all, all shall be manifest, and laid before that 
mighty judge. 

Apollos. — But as he is omniscient he knows every action, and will at once 
decide each case. 



THE NEW COVENANT. 669 

Aquila. — Not so, it appears that there will be a particularity, and an order in 
this great trial of men and devils. 'I saw,' says St. John, 'the dead, small and 
great, stand before God ; and the books were opened, and another book was 
opened, which is the book of life, and the dead were judged out of those things 
which were written in the books, according to their works.' 

Apollos. — What an awful day will this be, my friend 1 

Aquila. — It will, and from this very particularity, that the ways of God toward 
men and devils may be justified, it has been thought by some, that to try the 
whole world by individuals will take at least a thousand years. 1 

Priscilla. — It will take a long while. There is the great accuser, the devil, and 
under him perhaps many others. There are all that are tp be tried. Besides 
devils, the antedeluvians, all from the flood to Moses, from him to Christ, from 
the christian era to our day, and from our day until the termination of the world. 
And every 'secret' of every heart shall then be made known and accounted for 
before God. 

Apollos. — What an assembly placed before the great court of the universe. 

Aquila. — After the trial the sentence shall be pronounced on all. On the 
righteous, 'Come ye blessed of my Father, inherit the kingdom prepared for you 
from the foundation of the world.' To the wicked, 'Depart from me ye accursed 
into everlasting fire prepared for the devil and his angels. From this decision 
there is no appeal. 

Apollos. — Poor souls! — intruders in hell itself. What a thought? Heaven 
save me for ever from it. 

Aquila. — God ! grant to hear your prayer, my friend. Then shall be executed 
that sentence which the Lord Jesus Christ shall pronounce on every man. A 
sentence from which none can possibly escape. 

Apollos. — 'Of that day and that hour knows no man.' 

Aquila. — No, all the circumstances of that day are, however, plainly set 
forth in the New Testament which presents to us an account of realities that shall 
be experienced by all that live. There we have the manner of his coming. 'The 
Lord Jesus shall be revealed from heaven with all his holy angels,' and that too 
in 'flaming fire.' The world shall see 'the Son of Man coming in the clouds of 
heaven, with power and great glory.' The trumpet shall sound and 'he shall 
send his angels with the sound of a trumpet, and they shall gather together his 
elect from the four winds, from one end of heaven to the other.' And although 
the time be unknown, there are signs which precede it. 

Apollos. — What are these ? 

Aquila. — There are general ones, as changes in governments, and in human 
affairs, such as are described in the 24th chapter of Matthew and 2 1st of Luke. 
Then there are particular signs, such as a notable apostacy for 'the man of sin 
shall be revealed.' The Jews shall be converted, and the fullness of the Gentiles 
shall come in. The sun and moon shall be eclipsed, and the stars shall fall^from 
their places in the heavens. Then shall ensue the sign of the Son of Man in the 
heaven, and the conflagration of the whole world. 

Apollos. — Earth, the great theatre of man's crimes, polluted by the transgres- 
sions of ages must be dissolved. 

Aquila.— Yes— the earth shall be burned up, and all things therein. All its 
inhabitants, as already signified, shall stand before God, and there, having ren- 
dered an account for all their deeds, shall be adjudged by Jesus Christ to endless 
bliss, or everlasting despair. 

Priscilla. — A judgment to come is a subject that ought ever to have a practical 
bearing on our hearts and our lives. 

1 Wesley. 
85 



670 THEOLOGICAL COLLOQUIES. 

Aquila. — Indeed it ought, and the use that may be made of it, as was suggested 
on another occasion, is wholly practical. This doctrine serves to vindicate the 
providence of God in disposing the affairs of man. Here many things appear 
unaccountable, but all shall be plain in the day of rewards; and every mysterious 
providence shall be unfolded and made clear. The fact that there is a judgment 
where every suffering for the cause of God shall be amply rewarded, should sup- 
port the christian's mind under all his afflictions and conflicts. It should teach 
the wicked their insecurity, and excite every man to work out his salvation with 
fear and trembling before God. Hence, my friend — a good man used to say, 'As 
often as I think on that day my very joints tremble ; whether I eat or drink, or 
whatever I do, methinks I have always this dreadful sound in my ears, 'arise ye 
dead and come to judgment.' 1 

Jlpollos. — You said that the sentence then pronounced, should forthwith be 
executed. 

Jiquila. — Yes — when mankind, by the last judgment, are distributed into two 
parts, the righteous and wicked ; the former shall be sent to the enjoyment of the 
greatest good, and the latter to the endurance of unutterable torment. The souls 
of both, which have existed for ages perhaps, in a separate state, reunited to their 
bodies, arise from the earth in the morning of the resurrection, and then they enter 
their eternal abode, the one part in misery extreme, the other, in joy that is 
indescribable. 

Jlpollos. — Do point out the component parts of the christian's joy, if you please. 

Jiquila. — This joy or happiness is usually called eternal life, the greatest good. 
It is not one single enjoyment, but a combination of many blessings, in order to 
make it a perfect state, and complete our felicity. Of course then, man shall 
arrive at a degree of perfection, both of body and of mind, unattainable this side 
eternity. There he is freed from all evil, there, in the possession of all good, 
on him shall be stamped the image of God, there shall he abide for ever and ever. 
The understanding, will, affections, memory, shall all be sanctified, and exercised 
in the participation of what must delight forever. 'He that overcometh shall 
inherit all things, and I will be,' saith the Lord, 'his God and he shall be my 
Son.' Hence we are, 'heirs of God, and joint heirs of Christ.' 'There' shall be 
'one glory of the sun, and another of the moon, and another of the stars, for one 
star differeth from another star in glory ;' and perhaps no two saints shall be alike, 
as to the degree of felicity, though all are so, as to the nature of it, and all are 
'filled with the glory of God.' 

Jipollos. — O ! happy, happy, state. 

Jlquila. — All the perfections of soul, and a body incorruptible, unite to make 
them happy — all their associations conspire to make them happy. There is 
God, Father, Son, and Holy Ghost, pre-eminently present. There the Lord 
Jesus, that sought our salvation on the accursed tree. There are the holy angels 
of God, who have ministered to the saints, age after age, in their passage 
through the world.— There are all the saints themselves — Old Testament as 
well as New Testament saints — martyred saints — thousands on thousands, an 
innumerable company, 'a great multitude which no man can number, of all 
nations and kindreds, and people and tongues,' they stand 'before the throne 
and before the Lamb, clothed with white robes, and palms in their hands, 
and cried with a loud voice, saying salvation to our God, which sitteth upon 
the throne and unto the Lamb. And all the angels,' stand 'round about the 
throne, and the four beasts,' i. e. living creatures, and fall 'before the throne 
on their faces,' and worship 'God saying, Amen — blessing, and glory, and wis- 
dom, and thanksgiving, and honour, and power, and might be unto our God, 
for ever and ever, Amen.' 'These are they which come out of great tribulation., 

1 St. Jerom. 



THE NEW COVENANT. 671 

and have washed their robes, and made them white in the blood of the Lamb. 
Therefore are they before the throne of God, and serve him day and night in 
his temple, and he that sittelh on the throne shall dwell among them. They shall 
hunger no more, neither shall they thirst any more, neither shall the sun light on 
them nor any heat. For the Lamb, which is in the midst of the throne, shall feed 
them, and shall lead them unto living fountains of water, and God shall wipe 
away all tears from their eyes.' 

Jipollos. — O ! the state of exquisite bliss. 

Priscilla. — Parents and children, husbands and wives, brothers and sisters, 
there shall meet to part no more. 

Aquila. — This is not all. To render the triumph of God's saints complete, it 
shall last forever, for, when the saints of the Most High, take the kingdom, 'they 
shall possess the kingdom forever, even forever and ever.' 

Jlpollos. — There the wicked shall cease to trouble, and the weary be at rest.' 
But what will be the doom of the ungodly. ' 

Aquila. — These shall go away into everlasting punishment,' while 'the right- 
eous' enter 'life eternal.' There shall be the greatest sense of pain, of both body 
and spirit. Deprived of the beatific vision of God : shut up with devils and 
damned spirits in a 'lake of fire,' 'where their worm dieth not, and the fire is not 
quenched.' Understanding, memory, the senses, all conspire to render their tor- 
ment extreme. Separated from all that once delighted — now ingulfed in that 
ocean of misery, that endures for ever. But, my friend — I cannot describe it. 
Jesus says, 'they are cast alive into a lake of fire and brimstone.' 'This is the 
second death,' and the smoke of their torment ascendeth up forever and ever.' 

Priscilla. — Ah, worse than all, their woe must last forever. 

Jlpollos. — Separated from God, from all that is good, from children, parents, 
brothers, sisters, husbands, wives — their friends in heaven, themselves in hell — 
O ! I tremble at the very thought. 

Jlquila. — God Almighty! grant, my dear brother—to save us from such an 
end. Amen. 



j 



THE CHURCH OP CHRIST. 



COLLOaUY I. 

THE CHRISTIAN CHURCH CONSIDERED IN GENERAL AS A CONGREGATION OF BELIEVERS — THE 
MINISTERS OR MESSENGERS OF JESUS CHRIST, WHO ORIGINALLY PROCLAIMED THE GOSPEL 
OF GOD, AND BECAME THE INSTRUMENTS OF FORMING THIS CHURCH — THESE MINISTERS 
CONSIDERED AS EXTRAORDINARY AT FIRST — A CONCISE EXPOSITION OF THEIR INDIVIDUAL 
OFFICES. 

Jlquila. — In the consideration of the new covenant, my friend — we have had 
before us the believers in Christ singly, and the duties of each one in order to 
retain and enjoy the divine favour. It now devolves on us to consider them 
as a body, collected under one head, the Lord Jesus Christ, and explain the duties 
devolving on them as such, both collectively and separately. The name of this 
body in Scripture is a church. 

Apollos. — What is the meaning of ihis term ? 

Aquila. — The original word sxxketiiec, ecclesia, means an assembly, a society, 
a congregation, sometimes a particular, and sometimes the general church of 
Christ, as made up of all christians. It is a term by which we are to understand 
the flock of our Lord Jesus Christ, the true shepherd and bishop of men's souls. 
A church then is a congregation or society of men, called by the preaching of the 
gospel into the faith of our Lord Jesus Christ, and who, upon obeying that call, 
have not only been enabled by grace, to believe on him for the pardon of all sin, 
but are in obedience to his most holy commands, going on to holiness and glori- 
fying God by an upright walk in this world ; Christ dwelling in their midst. 

Apollos. — A church then is a congregation or company of christians. 

Aquila. — It is, because it is no where said that one man is a church, but it 
always has reference to many, at least the whole of those who usually as chris- 
tians, assemble in one place, town, or country. But as suggested, it sometimes 
is used for all those who are believers in our Lord Jesus Christ in all the 
world. 

Apollos — Still it is not requisite that there should be a great many in order to 
constitute a church. 

Aquila. — It appears not, for two or three seem sufficient, thus our Lord says, 
'where two are three are gathered together in my name, there am I in the midst 
of them. 1 Mention is made of the church in the house of Aquila and Priscilla, 
in days of old also. For St. Paul requests his friends to 'greet the church that 
was in their- house,' which of course could not be very large. So he addresses 
not only Philemon, but 'the church,' i. e. the society in his house. I say a 
a society, for a church is also a society, provided the several members of it be 
united together with the spiritual bond of faith and charity. So also they who are 
not of the same congregation, as partakers of 'like precious faith,' may also, be 
considered of the same church whose head is our Lord Jesus Christ. 



THE CHURCH OF CHRIST. 673 

Apollos. — I see the propriety of your remarks as to a society of men, for some 
have said that angels form a part of the church, making up with believers, the 
body of our Lord Jesus. 

Aquila. — Such a notion is easily disproved, for the Scripture says that Christ 
has purchased his church with his blood, thus, 'Take heed therefore unto your- 
selves, and the flock over which the Holy Ghost hath made you overseers, to feed 
the church of God which he hath purchased with his own blood.' Besides the 
Scriptures say, that it is built upon the foundation of the apostles and prophets. 
'Husbands love your wives, even as Christ loved the church, and gave himself 
for it, that he might sanctify and cleanse it by the washing of water, by the word, 
that he might present it to himself, a glorious church, not having spot or wrinkle 
or any such thing, but that it should be holy and without blemish.' 'And are 
built upon the foundation of the apostles and prophets, Jesus Christ himself being 
the chief corner stone.' 

Apollos. — I see plainly that these things can by no means be applied to the 
state of angels. 

Aquila. — You must also bear in mind, we remarked in the exposition of church, 
that this assembly, society, or congregation were called by the preaching of the 
gospel, in order to show you, my friend — that the church of our Lord Jesus Christ 
is not made up of all men, or all sorts of men : but it is a company of men who, 
upon being called by the gospel as proclaimed to them, have obeyed that call, and 
are now believers in Christ. Nor do I mean that they accompany or assemble 
with them only, but that, in order to be truly members of Christ's church, we 
must, as having arrived to years of accountability, have exercised faith in our 
Lord Jesus Christ, and have been justified by the same in him our Lord. 

Apollos. — Then the very fact of the formation or association of men, as a church 
or society, after this plan, supposes the means by which it is accomplished. 

Aquila. — Indeed it does. And in the constitution of this church it is important 
that we notice the ministration of this word, by which this body is formed, the 
faith preserved, and the doctrines of Christ propagated. For the 'visible church 
is a congregation of faithful men, in which the" pure word of God is preached, and 
the sacraments duly administered, according to Christ's ordinances, in all those 
things that of necessity are requisite to the same.' So that, while we have to 
consider the means by which the society or body is brought together, we must also 
consider that body itself, with its various divisions and attributes. In the minis- 
tration of the word, we should consider its ministers, and that government which 
ought to be in Christ's church. Now, my friend — you must bear in mind that the 
means which Christ uses, as I once showed you, to make us acquainted with his 
will are various. Some, I informed you were extraordinary and others ordinary. 
To these last, as the general method of forming and cementing together a chris- 
tian congregation, or many congregations under one denomination in the faith of 
the gospel, I will now call your attention. These I say are the ordinary external 
means. 

Apollos. — Point them out, my friend. 

Aquila. — The Bible may be considered as the great minister of God to man, 
and the reading the word of life, as one of the most powerful for the recovery 
of the world, and the binding together in one body, the church of God. Then, 
there is also the constant preaching of that word, and it must be remembered by 
you, that before the church was gathered, and that word committed to writing, 
God was pleased to announce his will by certain persons commissioned by him 
for that purpose, through whom he made his revelation to mankind, as a body, 
still more complete ; that it might be committed to writing, and be faithfully pre- 
served by men. These are the ordinary external means of forming a christian 
church, the word of God preached and expounded by his ministers. 



674 THEOLOGICAL COLLOQUIES. 

Apollos. — God then,, calls men together in one society, by men, and then 
through the medium of his word, and their ministrations, as outward means 
sanctified and blessed by his Spirit and grace, holds them together as one in 
Christ Jesus, the great and good shepherd of Israel. 

Aquila. — It is so ; and with respect to this two-fold state of the church, we 
must distinguish between the offices of the persons employed, either in gathering 
the company, or in propagating the faith. For on this account, some were also 
extraordinary, while others are only, my friend — ordinary ministers of this 
covenant. 

Jlpollos. — Do tell me, which do you call extraordinary ministers ? 

Aquila. — These are the persons whom our Saviour made use of in laying the 
foundation of the church, and whose office was to cease when that was done. 

Apollos. — Are they any where pointed out to us in the New Testament? 

Aquila.— They are ; for St. Paul says, 'he gave some apostles, some prophets, 
some evangelists, and some pastors and teachers : for the perfecting, 'of the saints, 
for the work of the ministry, for the edifying of the body of Christ.' Here, you 
see, St. Paul tells us of apostles, prophets, evangelists, some pastors, and 
teachers, &c. 

Apollos. — Do, if you please, be a little particular here, and explain the office of 
each one of these different classes of ministers distinctly ; for I want to understand 
this subject. 

Aquila. — The chief of all the extraordinary ministers of the gospel were 
apostles. Now the word apostle, properly signifies messenger, or ambassador: 
one sent from God, which was applied to the twelve, in the New Testament, who 
had constantly attended our Lord, were made witnesses of his resurrection, and 
sent out by him to preach the gospel to all the world. To their number, St. Paul 
was afterward added, being called by Christ himself, then reigning triumphantly 
in heaven, to that office ; and hence it is, that in the beginning of his epistles, he 
speaks of himself as 'Paul called to be an apostle.' 

Apollos. — Were the prerogatives and privileges of the apostles, above all the 
ministers God makes use of under the Old or New Testament? 

Aquila. — Certainly they were ; for the apostles were chosen, and sent forth 
immediately by Christ himself; not by dreams and visions, as were the prophets 
of old, but by word of mouth. And they, after Christ, were the first publishers 
of his gospel, the most perfect of all doctrines preached to men in the name of 
God, in which the will of the Deity was most gloriously and fully revealed. 
They excelled in the gifts of the Holy Ghost, all ambassadors that preceded or 
came after them, and were led by the Spirit of God into all truth ; so that we 
may, nay ought, without any fear of being deceived, to give the same credit to 
their preaching and writings, as to Jesus Christ himself, because he speaks 
through them to men. They had the power of miraculously punishing those who 
rebelled against the gospel ; and although a power similar to it was granted to 
Moses, Elijah, and Elisha, yet was the power of the apostles, of a most extraor- 
dinary kind. For they not only punished the obstinate with sudden death, and 
blindness, but also delivered them up to Satan. 

Apollos. — Do you say so ? 

Aquila. — I do; for we read of the deaths of Ananias and Saphira, at the word 
of Peter. You remember how St. Paul caused Elymas the sorcerer to become 
blind at once, and this same apostle declares to Timothy, that he delivered Hyme- 
neus and Alexander to Satan, 'that they may learn not to blaspheme,' and he 
commands the Corinthian church likewise to deliver up a certain character to 
Satan, 'for the destruction of the flesh." Moreover, their commission was of an 

1 I am aware of the variety of opinions in regard to these texts. I take them as they rend, 
believing the apostle means what he says. 



THE CHURCH OF CHRIST. 675 

extent that far surpassed any that went before, not excepting Moses and the pro- 
phets. For the apostles of Christ were commissioned to preach him in all the 
world, while the lawgiver of Israel, and the holy prophets, were sent only to one 
nation or people. 

Apollos. — And this commission they faithfully discharged? 
Aquila.— They did ; and with so much efficacy, that many barbarous nations, 
not prepared by education, for the reception of the gospel, but strangers to God,, 
and the true knowledge of him, under the prevalence of habitual sins, polluted 
with gross idolatry, and given up to their lusts, were converted to the faith of our 
Lord Jesus Christ, through their instrumentality ; and many churches were raised 
among them, of living members, such as glorified God in their bodies and souls. 
Next to these were the prophets. 

Apollos. — And were there prophets under the New Testament? 
Aquila. — There were indeed; and also my friend — prophetesses. 
Apollos. — Do you say so? I never observed this before. 

Aquila. — There were Agabus, and also others, for it is written, 'In those days 
came prophets from Jerusalem to Antioch, and there stood up one of them named 
Agabus, and signified by the spirit, that there should be a great dearth throughout 
the world ; which came to pass in the days of Claudius Csesar.' And again, ' As 
we tarried there many days, there came down from Jerusalem, a certain prophet, 
named Agabus, and when he was come to us, he took Paul's girdle and bound 
his own hands and feet, and said, thus saith the Holy Ghost, so shall the Jews, 
at Jerusalem, bind the man that owneth this girdle, and shall deliver him into the 
hands of the Gentiles.' 

Apollos. — Astonishing! that T never marked all this before. 
Aquila. — rAnd besides there were others, for it is said in Acts, 'that Judas and 
Silas being prophets also themselves, exhorted the brethren with many words, 
and confirmed them.' And so also was Barnabas a prophet, for of him it is 
written, 'there were in the church which was at Antioch, certain prophets and 
teachers ; as Barnabas, and Simeon, that was called Niger, and Lucius of 
Cyrene, Sec' 

Jlpollos. — And did you say that there were prophetesses too ? 
Aquila. — I did, these were the four daughters of Philip the Evangelist. For 
says St. Luke, in his Acts of the Apostles, speaking of Philip, into whose house 
they entered, and with whom they abode, 'The same man had four daughters, 
virgins, which did prophecy.' And it appears that there were several others 
in the beginning and infancy of Christianity, for St. Paul in writing to the Corin- 
thians says, 'every man that prayeth or prophesieth with his head covered, dis- 
honoureth his head, but every woman that prayeth or prophesieth with her 
head uncovered, dishonoureth her head,' from which, and other texts, we learn 
that among primitive christians there were both prophets and prophetesses. 

Apollos. — The term prophet, generally denotes a person who foretells future 
events. 

Aquila. — If we attend to the language of the Scriptures, we find that a prophet 
was a term denoting any person, whatsoever, that announces the secret things of 
God, revealed to him, whether they be past, present, or future. Thus, John the 
Baptist foretold nothing particularly, and yet he is called the greatest among the 
prophets, by our Lord himself. A prophet, therefore, properly speaking, is a 
messenger of God to men, to whose office two things are requisite. 
Apollos. — What are these, my brother? 

Aquila. — A particular revelation from God, first, and then a command to pub- 
lish this revelation to others. 

Apollos. — But was not the gift of prophecy much more eminent under the Old 
Testament than under the New ? 



676 THEOLOGICAL COLLOQUIES. 

Aquila. — Far, very far from it, my dear brother — for we learn just the reverse 
in St. Paul's epistle to the Ephesians, and his first epistle to the Corinthians. 
We are there told of many who prophesied in the primitive church, for God 
poured out the gifts of his spirit on all manner of persons, without any distinc- 
tion of age or sex. Joel had prophesied in old time of gospel days, saying, 
'It shall come to pass afterward, that I will pour out my spirit on all flesh, and 
your sons and your daughters shall prophecy, your old men shall dream dreams, 
and your young men shall see visions. And also upon the servants and upon the 
handmaids in those days will I pour out my spirit. 1 Now, St. Peter declared that 
this very prophecy was ful611ed in his day. But says he, 'this is that which was 
spoken by the prophet Joel, 'It shall come to pass,' &c. 'and they shall prophecy.' 
So in addition to what we quoted of Philip's daughters, Agabus and others, pro- 
phesying, we hear 'God hath set some in the church, first apostles, secondly, 
prophets, thirdly, teachers,' 'workers of miracles,'. &c. Indeed, the 14th ch. of 
1 Corinthians, sets forth these different offices, and their duties. 

Apollos. — I suppose among the prophets of the New Testament, the apostles 
were the chief. 

Aquila. — They were, to whom this title was attributed in a more especial 
manner, and that on account of those privileges, and prerogatives, named 
already. 

Apollos. — But did they foretell any thing that was then future? 

Aquila. — Certainly, many things, and to their predictions they added many 
serious admonitions, as appears in their acts, and especially in their epistles. 
But with respect to prophecy, there seems to have been this difference between 
the apostles and the other prophets: that to the apostles immediately after the 
descent of the Holy Ghost, upon the day of Pentecost, most of the mysteries of 
the christian religion were at once revealed, so that if we except the calling of 
the Gentiles, and a few other things, chiefly of a minor character, they had no 
need of any other instructor, or a more immediate revelation. 

Apollos. — But those who became prophets in their day, and the rest of the 
faithful, did attain the knowledge of the gospel, which they have by the informa- 
tion of the apostles. 

Aquila. — It would seem so, and when converted to the faith they were indeed 
honoured with some revelations by the Deity, and specially endued with the 
knowledge of some particular doctrine. Some mysterious things were often 
revealed to them, either that they might instruct others, or be enabled to foretell 
some things that would happen. And I do not know that it is absurd to think 
that some things were revealed to them which were kept secret even from the 
apostles themselves, as in the case of Agabus foretelling the imprisonment of the 
apostle Paul, already mentioned. There is positive evidence that the prophecy 
of which we speak was an extraordinary gift, and the explication of the various 
articles and mysteries of Christianity, belonged to the office of a prophet. This is 
plain from the 14th ch. of 1 Corinthians. There St. Paul represents it as a gift, 
and authorizes them to desire it. 

Apollos. — Then we are not to understand it of that knowledge which is 
acquired by study, as some imagine, but of some extraordinary divine gift. 

Aquila. — Certainly; and this appears from hence : because all the gifts treated 
of in that chapter, of which prophecy is placed first, are evidently extraordinary. 
And in the 12th chapter, prophecy is also placed among those extraordinary gifts 
which the Spirit worketh in believers according to his will. 1 
• Apollos. — Yet I remember the apostle there says, 'there are diversities of gifts, 
but the same Spirit, and there are differences of administration, but the same 

1 Limborch. 



THE CHURCH OF CHRIST. 677 

Lord ; and there are diversities of operation, but the same God,, which worketh 
all in all.' 

Aquila. — There is also reason to suppose, that a part of the work of a prophet 
under the New Testament, was to interpret the writings of the Old, which it 
would seem probable, ought to be explained by the same Spirit which originally- 
dictated theni ; else it is probable the mystical meaning thereof would not have 
been obtained. 1 

Apollos. — And who were the evangelists? 

Aquila. — Although the name evangelist is usually and properly attributed to 
the four who wrote the actions and discourses of the Saviour, yet in Holy Writ 
the word is never taken in that sense at all. By evangelists, are understood those 
travelling elders or bishops, who were the assistants of the apostles in preaching 
the gospel, and who were sent by them to places whither they could not them- 
selves go, to confirm the churches which they had established in the faith. Of 
this number, were Philip, Timothy, and Titus ; of this nature it is thought, was 
the office of the seventy disciples, and also that of Clement, Sosthenes, and Silas, 
and others mentioned in several parts of the Acts of the apostles, and in their 
epistles. Thus St. Luke says in the Acts of the apostles, that he and St. Paul 
'entered into the house of Philip the evangelist, which was one of the seven, and 
abode with him.' To Timothy, St. Paul says, 'but watch thou in all things; 
endure afflictions, do the work of an evangelist, make full proof of thy ministry. 
To Titus he says, 'for this cause I left thee in Crete, that thou shouldst set in 
order the things that are wanting, and ordain elders in every city, as I had 
appointed thee.' And you remember the appointment of the seventy by our 
Lord: these were endued sometimes with extraordinary gifts, so that they seem 
to have been not inferior, but in some respects superior to the prophets them- 
selves, having the gift of prophecy in common with them., and also the gift of 
tongues. 2 They were it is evident, travelling bishops or evangelists, as Timothy 
and Titus. Here my friend — I must close my observations on the christian 
ministry, until another evening: remarking, that what we have said, chiefly 
concerns that ministry which is called extraordinary. Good night. 



COLLOGIUY II. 

THE CHRISTIAN CHURCH CONTINUED — ITS VARIOUS DIVISIONS — THE OPINION OF ROMANISTS IN 
REGARD TO THEM — THE INFALLIBILITY OF THE CHURCH — BELLARMTNE's MARKS OF A CHURCH 
CONSIDERED — THE MARKS OF A TRUE CHURCH POINTED OUT — THE DUTIES OF ITS MEMBERS 
AS SET FORTH IN THE GOSPEL. 

Apollos. — "Well my brother — I am anxious that you proceed with the account 
of the ministers and governors of the church of Christ. 

Aquila. — I know my friend — it is customary for those giving an account of the 
christian church, to proceed to consider its teachers of an ordinary kind ; but this 
I must say I believe incorrect. I take the case of the apostles, on the day of 
Pentecost: they preached, thousands were awakened and converted. What was 
done then ? Did they forthwith ordain ministers among them 1 O ! no — we see 
it was not thus. 

Apollos. — What did they do then, my friend? 

Aquila. — They first, my brother — received them into the church, baptizing 
them upon the profession of their faith, in the name of the Father, the Son, and 

1 Limborch. 2 Watson and Liraborch. 

86 



678 THEOLOGICAL COLLOQUIES. 

Holy Ghost. Here then was a church formed at once,, by an extraordinary 
ministry, and by miracles the most astonishing. These men grew in grace,, under 
the preaching of these extraordinary ministers; and we shall find, my brother — 
that in this manner the church first commenced. When some of these private 
members had proved themselves, as we shall see in the sequel, they were selected 
there and elsewhere, for other and more prominent stations, in the house of God. 
Jlpollos. — O! my own sense might have suggested this. A man must certainly 
be a member of the church, before he becomes a teacher therein. 

Jlquila. — It is so ; by these extraordinary ministers or messengers of God, in 
sundry places, as Jerusalem, Rome, Corinth, Ephesus, Galatia, Phillippi, Thes- 
salonica, and other places, sinners were awakened, and on being converted, and 
often confirmed in the faith of the gospel by miracles, they were received into the 
church, being at once baptized in the name of the Father, the Son, and Holy 
Ghost. Sometimes there were only two or three members, and their society or 
church was formed in a private house : sometimes there were more. 

Jlpollos. — Any company of believers then, who regularly assemble, among 
whom are the sacraments, and to whom the. word of God is regularly taught, is a 
church? 

Jlquila. — It is; and permit me to inform you, that of this church, two things 
are to be considered. The first, is the parts of which it is compounded, and the 
second is the attributes of it. 

Jlpollos. — What are its divisions? 

Jlquila. — You remember doubtless the noted divisions of it by papists, into 
three parts : The militant on earth, the labouring in purgatory, and the 
triumphant in heaven. 

Jlpollos. — The second branch of this division, is not worth a groat; for you have 
shown, that according to God's word and reason, there can be no such place as 
purgatory. 

Aquila. — Yes — this is only a fictitious state, designed to store the coffers of the 
priesthood. But the division which is most natural, of the church, is into 
militant and triumphant. The christian's course in this life, is one of contest 
with spiritual enemies : hence it is called a warfare. And as this is our state, the 
Saviour calls on us to 'strive to enter in.' St. Paul 'fought the good fight,' and 
those who hold out to the end, are called 'conquerors,' on whom Christ will 
bestow 'a crown of life.' The other branch of the church, the church trium- 
phant, will commence its triumphant state in the morning of the resurrection : 
being made up of the conquering faithful of the militant flock. 
Jlpollos. — Is there another division of the church, my friend ? 
Jlquila. — Both papists and protestants seem to have agreed in a division of the 
church into the representing and the represented. I am ready to admit that there 
are many things which may, for decency and order sake, be done by the minis- 
ters, or by a deputed person, or persons, or the same by a whole church, for the 
sake of decorum and propriety; but my friend — I must confess, what I have 
often announced, that where matters of faith come up, no man can commit them 
to a delegate, without hazarding his soul's best interest. God will require of 
every man an account for himself, for his own faith and works, nor can any 
person arrogate to himself an authority over the church, or any portion of it,, 
without being guilty of tyranny and treason against the divine majesty. 
Jlpollos. — Christ alone is head of his church. 

Jlquila. — There is another division which is often used : it is into Catholic, and 
particular. 

Jlpollos. — Not Roman Catholic? 

Jlquila. — O | no — Catholic means universal, and when one says 'I believe in 
the Catholic church,' by it is meant the universal church of Christ. And the 



THE CHURCH OF CHRIST. 679 

Roman church has arrogated to itself this term, in order to signify the pope's 
power over all the earth. It is not a Scriptural expression; it is often used in the 
writings of ancient christians, and is variously understood. Sometimes it is used 
to denote christians of all times and places; again, as those of all places, but at 
one and the same time. The Romanists, and some few dissenting from them, 
use it for the orthodox, which is most certainly wrong, because it may so happen, 
that errors may overspread a whole church, as is the case with the church of 
Rome, and yet it may claim orthodoxy, when wholly heterodox. 

Apollos. — What is a particular church? 

Jlquila. — Any one portion of the universal or whole : as the church of Corinth, 
or that of Philadelphia; and no marks are properly the property of the whole 
Catholic or universal church, that are not also the property, of right, of each 
portion thereof. 

Apollos. — This is evident; but do particular churches admit of any other 
division 1 A 

Aquila. — They do; and are very naturally divided into four parts. First, with 
respect to doctrine, some are orthodox, which profess to believe the pure gospel, 
not that they are free from all, but from fundamental errors. Others are heretical, 
who profess and maintain fundamental errors: as those who deny the divinity of 
Christ, the doctrine of the atonement, and the torments of hell as eternal, con- 
trary to God's word. Again, some are idolatrous and worship images, as the 
church of Rome; and with regard to manners, some are pure; and with regard 
to conduct, endeavor to demean themselves according to the gospel, in the sight 
of God: these are not polluted by the vices of the world, and they seek to correct 
those who are so. Lastly, some, and perhaps it is so in every particular church, 
are contentious, while others are sons of consolation and peace. 

Apollos. — I see plainly the necessity of attending to these divisions of each 
particular church. 

Jlquila. — The general universal, or Catholic church as it is called, and also a 
particular church, are again divided into visible and invisible. 

Jipollos. — A visible church of course is a congregation or society of persons who 
openly profess the true and saving doctrine of the gospel, although all should not 
properly be believers. 

Jlquila. — It is so, for some may not be lively members of Christ's body. The 
invisible church is a society of those who are not only professors of faith in 
Christ, but are actually believers in him, and lead lives agreeable to the precepts 
of Christ's gospel. 

Apollos. — But Romanists laugh at the idea of an invisible church, and call it a 
figment. 

Jlquila. — I know this, but you must distinguish between the men who com- 
pose a church, who are surely visible ; and you must remember that true faith and 
piety are invisible. When men outwardly declare them they are visible, but this 
may be done by hypocrites, as is often the case. Hence no man can be deter- 
mined a christian, by outw T ard acts. It is his heart, my friend — at which God 
looks. 

Priscilla. — Ah ! that is the test, an upright heart, for God 'searches the heart.' 

Jlquila. — To this visible church are the ministrations of God's word and his 
ordinances granted, for the support and confirmation of each believer. 

Apollos. — Of such a church there are certain qualities it is said, that belong to 
it as Christ's visible flock here, and that this attribute is infallibility, or rather its 
indefectibility and perpetuity. 

Jlquila. — I know this is the presumptuous sin of papacy, that as a church it 
cannot err, to disprove this, look my friend — at what is said, that a particular 



680 THEOLOGICAL COLLOQUIES. 

church may err, but the Catholic church cannot. Now it is apparent, that whe- 
ther particular or Catholic, representing or represented, believers or hypocrites, 
any church may fall, and that most shamefully, only however, my brother— with 
this distinction, that such a church ceases to be a church. I need not mention 
the seven churches of Asia, I will only point you to the Roman church, as it is 
called, whose gross idolatry is incontestible evidence of the fact. Some few may 
not relapse into the sins of the visible church, and thereby Christ still shall reign 
in the hearts of those who love him. Nor is it necessary to the fall of a church 
that all its members should depart from God. 

Jlpollos. — I think this very reasonable. 

Jlquila. — As all particular churches may err, so also may the universal Catholic 
church err, and the plain reason is, that all men are liable to error and sin. And 
pursuant to this fact, the time was when 'all flesh corrupted its way before the 
Lord.' The same may be proved of all churches that have ever been, not except- 
ing the Jewish, and if we look at Corinth, Galatia, and other places, at the 
Gnostics, the Marcionites, Manichees, Sabellians, Arians, and thousands of other 
heretics, we shall see the positive proofs of this fact. For if a part may err, the 
whole, as made up of parts, may also err. Besides, the Catholic church, by the 
very concession of papists, may err in manners, and of course in matters of faith, 
for surely an error in faith is of less importance than an error in conduct. He 
who thinks wrong is to be pitied, while he who knowingly acts wrong is a wilful 
offender. And in proof of this God usually withdraws his spirit from such men, 
and surely we are not to believe that a man is deprived of the Spirit of God, and 
is still perfectly right and safe. 

Jlpollos. — A church then may depart from the faith. 

Aquila. — It certainly may. When I say it may, I speak not of the invisible 
but visible church, not of the particular but Catholic or universal church, for as 
already suggested, papists themselves admit that particular churches may depart 
from the faith, and of course, what part can do may be done by the whole. And 
although the original founders of that church may have been holy men, yet is it 
evident from examples too numerous to be named, that their successors, both in 
the ministry and membership, may be so wantonly wicked as to be cast off wholly 
by the Almighty, and be given up to abominations. As I said before, see the case 
of the seven churches of Asia, and also the present ruined and idolatrous state of 
the church of Rome. 

Jlpollos. — O ! this is undeniable, the Jewish church, the African as well as 
Asiatic churches, are overrun by Mahometanism. 

Aqitila. — And as we have proved from the word of God that m&n may fall from 
grace, it is also plain that even the members of the invisible church of Christ, i. e. 
true believers, may so depart from the faith as to lav aside faith and a good con- 
science, come into a state of condemnation, and the last state of these be worse 
than the first. 1 

Jlpollos. — What, my friend — are the true marks of the invisible universal 
church of Christ ? 

Aquila. — The marks of believers, so far as they are apparent to us, it is evi- 
dent, my friend — can only be such as are obvious to our senses. These are said 
to be necessary or contingent, and common or proper. The meaning of these 
terms will at once present themselves. I will only notice now those that are 
necessary and proper. And as we spoke of the church as visible and invisible, 
the tokens of both may be demanded. It must be apparent, that all marks as to 
the latter must be contingent; and that, while there is the pure profession of the 
doctrine of Christ, there are also actions conformable to that profession. And 

1 Jamborch. 



THE CHURCH OF CHRIST. 681 

there may be faith aad true piety, even where men would judge to the contrary, 
the eye of God only reads the heart. 

Apollos. — This is apparent, but what are the marks of a true visible church ot 
our Lord Jesus Christ ? 

Aquila. — I might ask what tokens are expected to be produced. Now, many 
have fixed on tokens that are not such as God has set forth. For instance, 
Romanists give miracles as a token of a true church. Surely, they cannot produce 
one solitary .miracle that has ever been performed by a priest of their faith. As 
to their account of miracles, these have been proved false to their disgrace long 
since. 1 

Apollos. — This is well known all over the christian world. 

Aquila. — My friend — signs or tokens of any thing ought to be more apparent 
than the thing itself, otherwise infidels, who know nothing of the doctrines of the 
gospel, are incapable of judging of its value. Besides, the marks ought to be 
distinct from the thing signified. Otherwise to inquire where is a true church, 
would be simply to ask where is the gospel preached in its purity. Now it does 
appear to me, that even where the gospel has not been preached by a minister, 
either extraordinary or ordinary, there may be a church, that is a society or com- 
pany of believers, although they may be deprived of the sacraments, for by read- 
ing the Bible they may see the truth, and associate together until the Lord shall 
raise up among themselves or send them a pastor. Hence there were churches 
in private houses, and St. Paul speaks of the house of God to Timothy, the 
believing christians who met to worship God as f the church of the living God.' 2 

Apollos. — If this be not admitted, then, when a minister shall go off, or a 
society be without a preacher, and of course the sacraments for a time, the church 
has become extinct. But the papists and others too, have many marks of what 
they call a church. I would like for you to examine them a little. 

Aquila. — We have not time closely to examine all, my friend — for Bellarmine, 
their great champion, has at least fifteen, some of them, the most material we may 
notice, particularly naming most of them. 

Apollos. — Fifteen ! 

Aquila. — Yes — their first one we have explained, that is the term Catholic, 
which is a virtual assumption of the government of the world by the pope of 
Rome. For as this is to be the only and universal church, and all power tempo- 
ral and spiritual is in him, the infallible vicar of Christ, he is to reign according 
to their notions over all the earth. 

Apollos. — What consummate vanity ! 

Aquila. — Bellarmine sets forth another, it is this, the antiquity of the church. 

Priscilla. — O ! this is their hobby. 

Aquila. — And where will they find it, it is certainly not an antiquity in men, 
for they are constantly on the remove, and others succeed them, nor in the anti- 
quity of temples and sees, in which new doctrines are constantly broached. 3 And 
it is not in the doctrine itself, for it must be known in order to ascertain whether 
it be modern or ancient: but their doctrines, or rather dogmas, are to be concealed 
from the vulgar, and only revealed to the learned. Surely this is not a mark then 
by which men are to know the true church. 

Apollos. — And that church which is now ancient was once new. 

i McKnight and Clarke. 

2 Several of those societies or small churches, companies of believers in private houses, both 
in Europe and America, were raised up by laymen and the word of God, about the commence- 
ment of the great revival under the late Rev. Mr. Wesley. 

3 Limborch. 



682 THEOLOGICAL COLLOQUIES. 

Priscilla. — And antiquity cannot make a' church, for then a lie might become 
a truth by it, and be made a church, at least become the truth of God. 

Aquila. — Yes — and the pagan religion is older than the religion of Romanists, 
and if antiquity be pleaded for one it ought certainly to be for the other. Besides 
true antiquity is to be sought after in the Holy Scriptures, and in the congruity 
of their doctrines therewith. If we depart from thence, it will be a hard matter to 
judge of the antiquity and priority of doctrines, especially when we read that the 
tares and wheat grow together, and also appeared at the same time. 

dip olios. — My dear brother — if we go to antiquity as to matters of religion, it 
would overthrow Christianity itself, for paganism is older and more extensive than 
Christianity. This antiquity is a poor figment indeed. 

Aquila. — Again, they give as a mark the perpetual and uninterrupted duration 
of the church. Now it is plain that an assembly of men, apart from doctrine, 
cannot constitute a church, else Jews and heathens might be such. Papists 
themselves will not say that any company is a church during the reign of anti- 
christ. At least no judgment can be put on this point until the end of the world, 
especially as the grossest abuses continue in some churches, theirs in particular, 
to this day. 

Apollos. — But they talk about the multitude and variety of their Catholic 
believers, who hold what was believed at all times, in all places, and by all 
persons. 

Aquila. — But at first the church, as they call it, did not consist of such a num- 
ber, nor did it in the time of the Arian heresy, nor will it in the time of antichrist. 
Besides the greater number or multitude, as shown, are pagans, and the papists 
themselves are but a small portion when compared with Arminian, Grecian, 
Ethiopian and protestant christians. 

Apollos. — But then they claim a succession of bishops from the apostles. 

Aquila. — This is a subject we will notice when on bishops, but at present we 
may say that they have never yet proved it, and cannot do so. Besides, if they 
could, what is a succession of men, without a succession of the true doctrine. 
Surely a succession of persons, is no more an indication of a true than a false 
church. Doctrine cannot as already proved, be known without strict inquiry, 
and, moreover, a succession of persons may be in false churches. For instance, 
in the Jewish church, which crucified our Lord, and the Arians of old, boasted of 
their succession, yet denied the most fundamental truth of Christianity. Did this 
make them a true church? The Greeks, Arminians, and Abyssinians can plead a 
succession, and will protestants, for I now, my friend — speak of them, admit 
that the Roman church is a true one, who pleads this succession. Let them look 
to it whom it may concern. 

Apollos. — But Bellarmine speaks of the agreement between their present and 
ancient doctrines. 

Aquila. — If by doctrines being ancient, he means those held and taught by the 
apostles, then we admit it to be a good mark. But this will not be discerned by 
any but those who inquire after the doctrines of the apostles in the Bible, which 
contrary to God's word, they will not suffer the people to read, generally, and if 
permitted at all, it is a mutilated version. 1 But if they mean the church imme- 
diately succeeding the days of the apostles, this is a very uncertain mark, for all 
know that very few writings of that period are extant, and all are against the 
dogmas and claims of the church of Rome. 

Apollos. — But it is said that another mark is the unanimity of the members 
with the pope, their head. 

Aquila. — My dear brother — there is unanimity among bad men, Mahometans, 

1 The Doway Bible used by papists is a gross imposition on the world as the word of God. 



THE CHURCH OF CHRIST. 683 

even Turks agree, and the reasoning of our Lord with the Jews was that Satan 
was not divided against himself. Devils agree. Besides the evidence is against 
them, for there are as many differences among them as among protestants. The 
Dominicans and Franciscans quarrel among themselves about the conception of 
the virgin Mary. The Jesuits and Sarbonists cannot agree about the pope's 
infallibility, nor whether the supreme authority is lodged in a pope or a council. 
There have been notorious schisms in the church of Rome, and not only two, 
but three popes at one time. Then, where was the union, and who held the 
infallibility V 

Jlpollos. — I had actually forgot this. 

Aquila. — Bellarmine gives another mark. It is the sanctily of its doctrine. 
As this is not any thing external, of course the doctrine must be known before it 
can be judged of. But what is the fact? Are the popish doctrines, as known, 
so holy ? Let the truth come out. Their superstitions as we have shown, are 
of the grossest and most destructive kind. Their enormities, both in the priest- 
hood and populace, are beyond endurance. Look at their doctrine of indul- 
gences, at their doctrine that it is lawful for a prince to slay a heretic, though he 
has given him a passport of safety. That the pope has power to absolve citizens 
from their allegiance to the laws and chief magistrate of their country, unless 
they favour papacy, and discountenance heretics. And that marriages may, by 
permission of the pope, not only be contracted between parties within the degrees 
of consanguinity, but contrary to God's law, man and wife divorced from each- 
other without a Scripture cause. 2 

Priscilla. — -O ! mercy, and is this a holy church 1 

Apollos. — Another mark is that their doctrine is propagated and spreading, and 
that it is not so with other churches. 

Jlquila. — Admit this were so, is it a strange thing that error has spread 1 
How far and how wide have the devastating effects of sin spread ? Mahometan- 
ism has spread. And papists ought to be the last to speak after this fashion, 
when it is remembered that their dogmas have spread by fire-faggot, and the 
sword. When and where were they circulated extensively in the usual and 
peaceable manner of the gospel of Christ. 

Apollos. — -In conjunction with this Bellarmine offers the holy lives of its 
authors as the evidence that their church is true. 

Aquila. — Well — they might do this, if Christ and his apostles were its authors. 
This we have disproved, and have shown that this mark is on the protestant side 
of the question. As to the holiness of the hearts of their founders and saints, we 
cannot know their hearts. As to the founders of their nunneries and convents, 
they were much more superstitious than holy : and some of them the most blood 
thirsty and cruel persecutors that ever lived. 

Priscilla. — O ! do you not Apollos, know the history of St. Dominic, the 
founder of the inquisition ? 

Aquila. — But why did not Bellarmine name the holiness of the popes ?- 
Because, my friend— all history proves the abominable wickedness of their lives, 
their profanity, their debauchery and treachery, and if we are to judge of the 
body by the head, we may well conclude that it is the worst church that ever did 
exist. 

Apollos. — Bellarmine claims the glory of miracles too, as a mark of his true 
church. 

Aquila. — I have noticed this more than once. W T hen protestants have a new 

i Limborch. 

2 All- these are facts so well attested by history that they cannot be denied by any man who 
has ever turned his attention to the subject. 



034 THEOLOGICAL COLLOQUIES. 

doctrine to propagate,, they will appeal to miracles. At present they have the 
word of God, which contains all things necessary to salvation. The miracles of 
papists, are a standing monument of deception, falsehood, and superstition. 
And akin to this, is their pretension to the gift of prophecy. Bellarmine has 
named several other things, unworthy indeed of notice, as are those already 
named. We may however just give them a passing observation. He speaks of 
the confessions of others as to the character of their church. This was an unfor- 
tunate hit indeed, for according to the testimony of all who are acquainted, their 
character has been by no means fair. He has also noticed the untimely deaths of 
protestants, forgetting that the popes on account of the idle, luxurious lives they 
lead, generally die suddenly, and some have gone off by untimely deaths. And 
as to the temporal prosperity of those favouring popery, which we deny, if true, 
this might be pleaded in favour of Mahometanism against popery itself. 1 

Apollos. — The more I hear of, and the more I investigate this subject, the 
more I am disgusted with such wicked presumption. 

Aquila. — I have, my friend — digressed from the thread of our subject, in order 
to show you the propriety of our exposition of a church, an exposition virtually 
admitted by all protestants, against the errors of papacy. And those who plead 
for a church as a body, organized by those who have derived their authority from 
the apostles, in a regular line through the popes of Rome, could they prove it, 
would prove their own disgrace. 2 For a moment, let us turn our attention to the 
duties of the members of a christian church, considered as a body. You have 
had its first formation by an extraordinary ministry: we have considered it in 
general, as the flock of Christ. Before we notice particularly its proper governors, 
'pastors and teachers,' as appointed originally by those extraordinary messengers, 
to be its ordinary ministry, for edification, comfort, and reproof, let us consider 
the duty of its private members considered as the whole. 

Apollos. — Do point it out if you please, my friend. 

Aquila. — This duty of a christian church, consists of several particulars. The 
first is, that they should meet in a religious assembly, at stated times, especially 
on the Sabbath day, according to ancient example, there to make a public pro- 
fession of their faith, edify one another, and glorify God. Thus, 'for with the 
heart, man believeth unto righteousness, but with the mouth, confession is made 
unto salvation ;' 'for Moses in old time hath in every city, them that preach him, 
being read in the synagogues every Sabbath day.' 'Not forsaking the assembling 
of ourselves together, as the manner of some is, and so much the more, as we 
see the day approaching.' 

Apollos. — A man cannot be a christian, who never, when in health, assembles 
with the flock of Christ. 

Aquila. — The necessity of this is apparent. The church is a body, a congre- 
gation, a society of believers, properly bound together, or a larger body formed 
of several smaller ones, associated for the confirmation and help of each other on, 
to holiness. We have seen, that under the Old Testament, there were such 
assemblies, every Sabbath day : we have also seen, that there is an express com- 
mand for it, which we have just quoted, 'neglect not,' &c. And its importance 
is still more obvious, from several considerations. 

Apollos. — Name them. 

Aquila.— The first end is, that divine truth may be thereby propagated, and 
preserved ; and that prayers and thanksgivings may ascend from all, each adding 
his influence and example, to encourage the other in discharging a solemn duty 
of gratitude and love. Again, St. Paul offers as an argument, that each one may 

1 Limborch. ? Stillingfleet. 



THE CHURCH OF CHRIST. 685 

be thereby put in mind of his duty : provoking, says he, 'thereby, one another 
to love and to good works.' 

Priscilla — And what a good example to the young, for mothers, and fathers, 
to be regular attendants at church. O! what a great deal those lose, who seldom 
or never go to the house of prayer. 

Jlquila. — But you know we are also commanded to commemorate, in the holy 
sacrament, the death of Christ, and thus maintain with him and the members of 
his body, a holy communion and fellowship. Besides, christian discipline, as we 
shall show, must be exercised on delinquents, which cannot, and ought not to be 
exercised at the will of one man, but must be considered in the whole, or a 
number thereof, judiciously selected, for report to the whole. Every member of 
Christ's church, is a part of his body, and must not be severed from it, until 
withered and dead. To all this, I may add, my friend — we have the practice of 
the apostles of old, and the primitive church, for assembling to worship God; 
indeed the most cruel tortures could not deter them from it. 

Apollos. — I remember this fact well. This is then the duty of all, even the 
most pious and approved christians. 

Aquila. — Certainly; for both Christ and his apostles, set the example; and 
there are good reasons for it. This duty relates to each member of the church, 
no man is so far experienced, that he may not still experience more, and learn 
even from his inferiors; and by our example, as already said, we are to influence 
and excite others. 

Apollos. — These are good reasons. 

Jlquila. — Another duty, is to pay due respect and obedience to those who have 
the rule over us as ministers and teachers, and pray for them. Christianity knows 
nothing of a licentious liberty; it breathes order and harmony, but not a servile 
subjection : 'we are to know them that are over us in the Lord, esteem them 
highly in love, for their work sake,' and never speak any evil of such, or 
encourage it in others. 

Priscilla. — How often is a minister's character ruined by the crude remarks of 
some slanderous person. 

Aquila. — A third duty set forth in the Scriptures is, freely and cheerfully to 
contribute, as far as God may have blessed us, to all the expenses necessary for 
promoting the spread of the gospel. As far as possible, they should aid in the 
support of that ministry that regularly and constantly serves them. This is taught 
in the Scriptures, and it is only reasonable when a man abandons all the means 
of a livelihood for himself and family, and devotes his life to the service of the 
sanctuary, that he should 'live' by that 'gospel' which he preaches. Mark, my 
friend — I do not say get rich by it, but live by it, being amply provided for by 
those whom he serves as the flock of Christ. 1 

1 Schmucker in his Popular Theology has some excellent remarks on the necessity and obli- 
gations of the church to support its ministers. These are worthy the serious perusal of every 
member of a christian society. In them, in the main, I do most heartily concur. I have often 
referred to this work, as my notes will show, with both pleasure and profit; and am sorry to 
feel obliged here to correct an error in that author, and a consequent misrepresentation, doubt- 
less innocently made, of the Methodist Episcopal Church. This error has originated in the 
want of a knowledge of facts. In the first place, the Doctor has not noticed that the regula- 
tions of the General Conference are only advisory, not binding on members of the Metho- 
dist Episcopal Church. For they are not obliged to give a dollar, much less be taxed for the 
payment of any amount. Again, he errs in supposing that the salary of a preacher is fixed as to 
the amount wholly by the General Conference. This is not so, and a subsequent part of the 
quotation made from the Methodist discipline proves it. A committee of laymen is annu- 
ally appointed to fix on the allowance for the families of the preachers, from among those 
whom they serve, for fuel and food. And this is as regularly and as certainly done every year, 
as a preacher goes to a circuit or station. Besides, the regulation of the general conference, as 

87 



686 THEOLOGICAL COLLOC1UIES. 

Priscilla. — And O ! how much do christians owe to the blessed gospel of the 
Lord Jesus. Well might St. Paul say to Philemon, 'Albeit I do not say to thee 
how thou owest unto me, even thine own self besides.' All we have and all we 
are, we owe, under grace and God, to a gospel ministry. 

Aquila. — And what obligations rest upon us to aid in their support as far as we 
can. Moreover a christian, as a benevolent man. should be engaged in all acts of 
benevolence and charity which may tend to the advancement of truth and the 
benefit of his country. He should aid in building churches, schools and colleges, 
in which to train and nurture the young and rising generation, that they may, 
when he is in the grave, love, honour, and glorify God, becoming ornaments of 
the church, and a benefit to their country. 

to an allowance of one hundred dollars to a preacher, and a similar amount to his wife, and a 
smaller amount to each child, to clothe the parents and educate the children, is not a positive 
law to the church, in which it is said you shall pay so much, hut rather a regulation among the 
preachers themselves, by which, as represented in the general conference, they say, we will 
have no more. It is, moreover, notorious that many circuits and some stations do not and 
cannot give this. I have known hundreds of instances, in the last twenty years, where the 
amount paid many of the preachers has not been more than from 40 to 60 dollars in this hundred. 
All contributions of whatever kind, either in Europe or America, among the Methodists are now, 
and ever have been voluntary. Once a quarter in the country, once a week, sometimes, in the 
towns, collections are made by the leaders of classes, and whatever each member chooses to 
give, he does give voluntarily Many are poor, and can contribute nothing. Some are able to 
do so, but I am sorry to say it, are unwilling. Once a year public collections are made to aid in 
reducing the amount of deficiencies. I have never known more than sixty cents in the 
dollar, paid to each claimant. And the peculiar affliction of this is, that it bears upon 
the widow and the orphan, or poor old worn out ministers. Another conspicuous error is 
the misapprehension of another regulation. That rule which allowed $(266.66, some years 
before the destruction of the book room, to each annual conference, generally consisting of from 
fifty to one hundred and fifty preachers, seems here applied to the individual worn out preachers, 
&c. if I understand the object of the quotation. I would to God this were the true state of the 
case. Instead of seeing many of my worn out and afflicted brethren, or their distressed widows 
and destitute orphan children, in penury and want, I should see them at least furnished with a 
sufficiency for food and raiment. There is, in the remarks of the Doctor, and the applica- 
tion of the quotation, from the discipline, something which has been thought ungenerous 
and invidious by some. I cannot believe that they were so intended, and I am sure, from the 
remarks in the body of the Doctor's work, he would not injure the aged minister, the distressed 
widow, and poor orphan girl, by representing them to the world, as in a condition so dif- 
ferent from their true state. As to what the Methodist ministers have said or done, to the 
Doctor's own knowledge, which induced him to say, 'We have often been surprised that they 
should still complain of its insufficiency;' I know not, but the Doctor ought to know how 
difficult it must be to raise by voluntary contributions, often in cent collections, an amount 
sufficient for the expenses of a family. And even if the regulations of the general conference 
were more than advisory to the church, he may, if unacquainted with facts, easily know the 
difference between a theory, on paper, and the practice of that theory, especially where money is 
the object, and that chiefly among the poor. There are several other errors in this note arising 
from the want of information on this subject. Almost any Methodist preacher who has ever 
attended a conference can set the Doctor right; and I am confident, should God spare his valua- 
ble life to publish another edition of his excellent work, he will correct those errors which 
are so very conspicuous to all acquainted with facts, which have been construed as invidious, 
and have prevented, among some, the circulation and perusal of a book whose matter and dress 
peculiarly commend it to families. 



THE CHURCH OF CHRIST. 687 



COLLOaUY III. 

THE ORDINARY MINISTERS OF THE CHRISTIAN CHURCH— PASTORS AND TEACHERS, TERMS WHICH 
SET FORTH THE DUTIES OF BISHOPS OR ELDERS, AND DEACONS — THEIR CHARACTER, MISSION, 
AND OFFICES, ACCORDING TO THE SCRIPTURES — THE ENCROACHMENTS OF PAPISTS ON THE 
ORIGINAL EQUALITY OF ELDERS OR BISHOPS. 

Aquila. — Having set forth, my friend — the church of Christ as a company or 
society of believers, baptized and received into the church by the apostles, and 
their duties as such, the first thing that strikes the mind is, that the apostles 
would make some provision for their peace and spiritual instruction. And as God 
should call from among themselves men fit for official stations, they would regu- 
larly appoint them to those offices. 

Apollos. — This seems natural. 

Aquila. — Hence we are told that pastors and teachers were, according to the 
order of our Lord, duly and regularly appointed over his flock in every church, 

Apollos. — What was the peculiar office of these pastors and teachers ? 

Aquila. — It has been doubted, whether their office was one of an ordinary or 
an extraordinary character. It is commonly believed to be ordinary, because the 
office of teaching and governing the church, belongs certainly to the ordinary 
rulers of that church. 1 It will therefore appear, from the manner in which they 
are named by the apostles, that their office must have been of an ordinary kind. 
Those whom we now call teachers and pastors, were formerly called bishops and 
elders, and they are properly such; and with them, the regulation of the churches 
was doubtless deposited, not without checks and guards, the principal of which 
was in the primitive church, it being a voluntary association. 2 

Apollos. — These then are the ordinary ministers of the christian church, as 
organized on apostolic authority. 

Aquila. — It would seem so; for wherever in Scripture any mention is made of 
the ordinary governors of the church, as teachers and pastors, they are styled 
bishops, or presbyters, to whom, in the very days of the apostles, the deacons, 
appear to have been added. These, the apostles are said to have placed over the 
several churches : to them are their epistles directed, and to them they prescribed 
rules, according to which, these officers of the church were to be regularly 
appointed. 3 

Apollos. — And these ordinary ministers were to remain in the church through 
all successive ages. And there was a wide difference between them and the 
extraordinary messengers of Christ, these last being only appointed for a special 
purpose, and for that particular state and time of the church only ? 

Aquila. — It is evidently so; and the ordinary ministers may ever be considered 
a component of each particular part or branch of the christian church, with 
which they are associated. 

Jipollos — But my friend — were such ordinary ministers actually appointed by 
Christ or his apostles in the christian church? 

Aquila. — Indeed an answer to this question, would seem almost superfluous ; 
for' there are such manifest indications of such appointments in the Scriptures, 
that it cannot be questioned with any degree of plausibility. 

Apollos. — I admit this is apparent to you and to me, but there are some who 
think that prophesying and teaching, should be left for the promiscuous use of all 
the members of a church, to set forth publicly their doctrines, if they choose, of 
every kind. Now I want the arguments by which to disprove a position of this 
deleterious sort. 

1 Watson and Campbell. 2 Ijid- 3 Ibid. 



688 THEOLOGICAL COLLOQUIES. 

Aquila. — The appointment and perpetuity of an ordinary ministry, may be 
proved by several arguments. The first is, that the apostles did actually, in their 
whole course, constitute such ordinary ministers, over each church. Thus Paul 
and Barnabas, are expressly said to have ordained elders in every church. And 
that apostle commands Titus to ordain them in every city in Crete. Wherefore, 
my friend — in this church, as originally formed by the apostles of our Lord 
Jesus, we find the first order of ministers named, from among whom, was the 
first martyr, that bold messenger of Christ, St. Stephen. 

Apollos. — What order of ministers do you speak of 1 

Aquila. — That of deacons, the Greek word ^iukovos diakokos, meaning a 
deacon, signifies in general a minister, but when it refers to an officer in the 
church, it has a two-fold meaning: for first, the word ^ictKoua. djakonia, in the 
abstract, signifies any spiritual ministration ; but in a stricter sense, it is taken for 
those to whom, providing for the poor, and taking care of the church treasury was 
committed. Of these, considered simply as persons, having the care of the poor, 
there were employed both males and females. Hence we read, in the concise 
account which is given of the primitive church, of deacons and deaconesses. It 
is apparent, both from Scripture and history, that the last named, could not have 
been so called from being the wives of deacons, but from their being the servants 
of the church. 

Apollos. — This is the proper meaning of the original word, a deaconess being 
simply a female servant in the church of Christ. 

Aquila. — It is so; and in the primitive church, there were women who, in the 
name of the church, administered to the faithful in such things as related to 
animal life. This office of deaconesses, has long been out of use, to the disgrace 
of Christianity. I say this, because it had chiefly for its object that care 
and comfort so much needed by the poor and destitute. It must never be forgot, 
that this office among christian sisters, was one instituted during the days of the 
apostles, to meet the exigency of cases like those that still exist. 

Apollos. — How were they appointed ? 

Aquila. — In choosing them, care was taken that a deaconess should be a widow 
at least sixty years of age, who had been the wife of only one husband. Their duty 
was to take care of the poor, especially the sick, and strangers, who, having no other 
support, fled to the church for relief; and to visit sisters imprisoned on account of 
their religion, and administer to them. 1 

Apollos. — Were not the deacons appointed also for the benefit of the poor? 

Aquila. — Originally they were. It will, however, be proper for us to notice 
particularly this first order of official men, as appointed in a church newly 
organized by the apostles ; and two things are to be considered in regard to 
them. 

Apollos. — What are these ? 

Aquila. — First, their election ; and secondly, their office. 

Apollos. — Well, do consider their election first. 

Aquila. — In this we notice first, what sort of persons were elected. The apostle 
points out to Timothy, some qualifications that are not mentioned in the character 
of a bishop or elder. 'Likewise must the deacons be grave, not double-tongued, 
not given to much wine, not greedy of filthy lucre, holding the mystery of faith 
in a pure conscience.' Except gravity and the last, their character is the same 
as a bishop. These were evidently the teachers spoken of by St Paul, who being 
on probation for the office of a bishop or elder, all the same, were to be their 
equals in piety : the vices from which they are required to be free, are the same 
as those from which a bishop is expected likewise to abstain ; but the apostle adds, 

1 Campbell. 



THE CHURCH OF CHRIST. 689 

that they are not to be double-tongued, speaking differently of the same thing ; 
and there is a caution in regard to their election. 

Apollos. — What is this? 

Aquila — 'Let them,' says St. Paul, 'first be proved; then let them use the 
office of a deacon well, being found blameless.' 

Apollos. — What was their office? 

Aquila. — To take care of the poor; and as that had to be done out of the 
common stock of the church, their particular office originally appears to have 
consisted in collecting the money for sacred purposes; in putting the church in 
mind of what it needed, or any of its members, that all might contribute to the 
common necessity. This they did at first doubtless keep, and employ it to those 
uses for which it was given, though not always. 1 They were anciently, on good 
behaviour, promoted to the station of elders or pastors of the church, in regular 
charge thereof. 

Apollos. — Did deacons ever preach? 

Aquila. — I have already my friend — suggested, that this was the first office, 
after the formation of a christian church by an extraordinary ministry. An 
occasion occurred for the introduction of this order, which although at first 
intended simply to be the almoners of the church, became in time, as is most 
evident, an order of ministers, who were afterward exalted to the station of 
bishops; and I recollect one of the seven first deacons, named Phillip, afterward 
became an evangelist. 2 

Apollos. — I remember it well. 

Aquila. — When the apostles were harrassed by the murmurs among the 
Grecians against the Hebrews, as is related in Acts, on account of the supposed 
neglect of their widows, they answered, 'It is not reason that we should leave 
the word of God, and serve tables. Wherefore brethren, look ye out among you 
seven men, of honest report, full of the Holy Ghost and wisdom, whom we may 
appoint over this business ; but we will give ourselves continually to prayer, and 
the ministry of the word.' Here originated the office: seven were chosen, and 
being placed before the apostles, they were solemnly ordained after prayer, by the 
imposition of hands. We know that two of these at least, were ministers. Al- 
though not at first perhaps chosen in reference to the ministry, yet, in a very 
little time, they were admitted, and that too doubtless in the days of the apostles, 
and associated with the pastors of churches, upon their good conduct, after proper 
trial, procuring to themselves 'a good degree.' 

Apollos. — Do you think so? 

Aquila. — This is evident, I think. They were admitted to an inferior degree 
of the ministry, and made the associates or assistants of elders or bishops, in 
discharging their religious offices, acting under their direction. The deaconship 
served in fact, as a noviciate or probation to the ministry. 3 

Apollos. — Does the Scripture authorize this opinion ? 

Aquila. — It does; for St. Paul says to Timothy, 'Likewise,' putting them just 
after bishops, 'must the deacons be grave, not double-tongued, not given to much 
wine, not greedy of filthy lucre, holding the mystery of the faith in a pure 
conscience. And let these also first be proved ; then let them use the office of a 
deacon, being found blameless. Let the deacons be the husband of one wife, 
ruling their children and their own houses well. For they that have used the 
office of a deacon well, purchase to themselves a good degree, and great boldness 
in the faith which is in Christ Jesus.' What can be more plain, than that which 
is here declared. The state of the case, taken in connection with the history of 
the church, appears to be this : that deacons were admitted to the ministry in the 

i Campbell and Dick. 2 Ibid. 3 Campbell. 



690 THEOLOGICAL COLLOQUIES. 

days of the apostles, in the following manner : First, from the remarks of the 
apostle, they were proved, of course placed on a probation for that office, and 
regularly, as licentiates, after a trial, without which it is evident they could not 
be proved, they were admitted to that office. Whenever they used this 'well,' as 
the apostle declares, they purchased or procured, by discharging it with fidelity, 
'a good degree,' being received and admitted to the charge, as an elder in the 
church of God. In this, most generally, historians agree. 1 

Jlpollos. — One thing is certain, I have noticed when churches were organized 
deacons formed a component part thereof. 

JLquila. — This is so, and if ministers, of which I have no doubt, they appear to 
have been on trial from the commencement of their nomination or recommenda- 
tion by the church, until ordained not only deacons, but afterward elders or 
bishops, and in regard to this point, their ordination to the ministry the evidence 
is undoubted, as in the case of Philip and Stephen. 

Apollos. — Elders then had special charge of the church, and with deacons they 
were the proper and ordinary officers and ministers thereof. 

JLquila. — They were, and these ministers, I mean elders who had the pastoral 
care, were called sometimes elders and sometimes bishops. This order of minis- 
ters was most certainly the one in charge of ail congregations in the original 
churches. These ordinary ministers were to remain, deacons it would seem to 
me, being assistants of elders the pastors, in special charge of the flock over 
which the Holy Ghost had made them overseers or bishops. 2 

Jlpollos. — Tell me, my friend — was it customary to appoint such in charge of 
the churches. 

^Aquila. — It most certainly was. Of this fact, indeed, there is such a flood of 
evidence, that no man can doubt it, unless he shall doubt the positive declarations 
of the word of God. We have already named the circumstance of Paul and 
Barnabas having ordained elders in every church, and that Titus was sent by the 
apostle Paul, and commanded to ordain elders in every city in Crete. Thus 'and 
when they had ordained them ciders in every church and had prayed with fasting, 
they commended them to the Lord, on whom they believed.' And to Titus 'For 
this cause I left thee in Crete, that thou should set in order the things that are 
wanting, and ordain elders in every city as I had appointed thee.' Who does not 
see that these were the ordinary ministers of Christ's flock. 

Apollos. — But was it intended that these should teach or preach ? 

Jlquila. — Certainly, for they are said to be ordained by God, to feed and watch 
over 'the flock of Christ,' i e. the church. Thus, at Miletus Paul 'sent to Ephe- 
sus and called together the elders of the church,' and among other things said, 
'take heed therefore unto yourselves, and to all the flock, over which the Holy 
Ghost hath made you overseers, to feed the church of God, which he hath 
purchased with his own blood,' And besides the apostles prescribed rules to be 
observed in making choice of ministers in future, in 3rd ch. of 1 Timothy, where 
he delineates the characters of those ministers of both an inferior and a superior 
order. All which rules would have been wholly insignificant if the office of 
bishops or elders and deacons, like that of apostles and prophets, was about 
to cease in the christian church. To the reverse of this, while rules the most 
explicit are pointed out for the selection of those ordinary ministers, none are 
given at all for the appointment of apostles and prophets, which were to cease. 
And the same directions given to Timothy are virtually in regard to these officers 
given to Titus. 3 

Jlpollos. — I can easily see how such a ministry would be of infinite value to the 

1 Campbell. 2 Campbell and Watson. 3 Campbell, Limborch, and Watson. 



THE CHURCH OF CHRIST. 691 

church, and the prosperity of the cause of God, in governing and teaching accord- 
ing to the Scriptures. 

Aquila. — This is an excellent argument in favour of such continued appoint- 
ments. And to all this I may add the constant practice of the christian church, 
from the apostles down to our time, for although there have been disputes about 
the degrees and authority of ministers, there is scarcely an individual who does 
not own the function to be perpetual in the church. 1 

Apollos. — The promiscuous prophesyings then as contended for by some, are 
not in order, and are not proper? 

Aquila. — By no means, for all that is said by St. Paul on this subject may evi- 
dently be referred to extraordinary gifts in primitive times, for extraordinary pur- 
poses. And while each member has his proper rights, and his liberty, from the 
very nature of that equality which is taught in the christian system, still all 
ministerial appointments by the constituted authorities of a church, can only be 
founded on a selection and call to the ministry by the Holy Spirit, according to the 
best of their knowledge. So that all things shall be done according to order, even 
that which God himself has appointed for the ministration of his word. And 
although every man, as a christian, is authorized from the nature of his religious 
engagements and relative duties to exhort" and warn his fellow-men, both by pre- 
cept and example, yet, does it specially appertain to a christian ministry, to be 
devoted to that holy work, and the administration of the ordinances of the 
church, according to the appointment of him who is the head of that church. 

Apollos. — But, my friend — who are these ordinary ministers. 

Aquila. — It would seem upon an examination of the New Testament that there 
are in addition to deacons already named as ministers of the christian church, 
bishops or elders, names which are frequently used in the holy writings, which 
are made use of by the fathers, and are at present titles of universal usage in the 
church of Rome, and in some of the protestant churches. However, after the 
reformation by Luther and his associates, in Germany, the Lower Countries, and 
France, in most of the places where the reformation prevailed, the names of 
teachers, pastors, and preachers, prevailed generally, and this from weighty 
considerations. 

Apollos. — What were these, my friend? 

Aquila. — The reformation, began in those parts, without the authority of the 
civil magistrate, and from motives of prudence, the governors of the church would 
not take upon them the title of bishop, which was a mark of secular dignity z 
for then they would have seemed to usurp the rights and dignities of another, and 
therefore they chose rather to be called teachers, preachers, &c. But in England,, 
where the reformation was carried on by the authority of the king, both the name 
and dignity of bishop were retained. 2 

Apollos. — What is meant by the terms bishop and elder? 

Aquila. — The word £7n-x.o7roc- episcopos, a bishop, properly means an over- 
seer, a superintendant, a visiter. This is set forth, as we shall see, in the charac- 
ter of a bishop, and from this circumstance it was the title of the apostolic office 
itself. For it is said in the first chapter of Acts, being quoted from the Psalms,. 
as authority for supplying the place of Judas, 'his bishopric let another take,' that 
is the oversight of the church, irgeo-fivrye- presbutes, a presbyter, properly 
signifies an elder, which term was not only applied to those called bishops, but 
also to the apostles. Thus, St. Peter says, 'The elders who are among you, I 
exhort, who am also an elder, and a witness of the sufferings of Christ, and a 
partaker of the glory that shall be revealed.' 

Apollos. — Well — do tell me what is the difference between a bishop and an elder? 

' Limborch. 2 Ibid. 



692 THEOLOGICAL COLLOQUIES. 

Jlquila. — The difference is about the same as the difference between Simon and 
Peter. Eusebius informs us that there was a bishop placed over every church. 
A catalogue of bishops is given, who are said to have succeeded each other in the 
several churches. It would seem by this, that they reckoned a bishop as the 
principal officer or chief of the churches, including other elders which though 
as an order was the same with elders or presbyters, yet as a matter of con- 
venience, became the special title in time, of him who had the oversight 
and administration of discipline among the several congregations of a whole 
presbytery.' 1 

Jlpollos. — But the Scriptures acknowledge no distinction between presbyters, or 
elders and bishops. 

Jlquila. — It does not, these terms are equivalent, and are used for the same 
person, and it is worthy of remark, that Jerom, among the ancients, held firmly 
to this opinion. 2 That there is the promiscuous use of these terms is most evi- 
dent. Thus when St. Paul commands Titus to ordain elders in every city, in 
declaring what sort of presbyters he would have ordained, gives us the character 
of a bishop. Thus, 'For this cause I left thee in Crete, that thou shouldst set in 
order the things that are wanting, and ordain elders.' Now he goes on to give 
their character, 'If any be blameless.' &,c. 'For,' says he, 'a bishop, S7rt<fx.o7rov 9 
episcopon, must be blameless.' Here, unless we shall say, my friend — that the 
apostle argues very incoherently, we plainly perceive that he must mean the 
same thing by elder and bishop : and no critic of any note can deny but that these 
terms are thus used for the same office or order of ministers. 3 

Jlpollos. — Indeed this seems very plain. 

Jlquila. — In the Acts of the Apostles, 20th chapter, we are told that from 
Miletus, Paul sent to Ephesus, and called the elders TrgecrfivTegovcr, presbute- 
itous. In the speech which he made to them when he had convened them, we 
hear him saying, take heed therefore to yourselves, and all the flock over which 
the Holy Ghost hath made you e7rijrxovov<r } episcopous, bishops, 'overseers,' 
here are the Greek and English. 

Jlpollos. — Here there can be no question that the same persons are denominated 
presbyters and bishops. 

Jlquila. — Well — in like manner the apostle Peter says, 'the elders who are 
among you I exhort,' &c. 'feed the flock of God which is among you, taking' 
episcopountes, 'the oversight thereof,' i. e. discharging the office of a bishop. 
The fact is, my friend— that episcopos was properly the name of the office, and 
presbuteros, elder, a title of respect borrowed from the Jewish custom of calling 
the members of their Sanhedrim elders or senators. 4 

Jlpollos. — I must declare, as I have been constrained to say more than once, I 
never noticed these things before. 

Jlquila. — When St. Paul writes to the church at Philippi he addresses himself 
'to all the saints at Philippi, with the bishops and deacons.' From which it is 
most evident that the apostle must comprehend the presbyters under the term 
bishops; for surely, if bishop be, according to modern notions, a dignified office, 
separate and distinct from a presbyter, there could not have been at Philippi more 
than one. 

Jlpollos. — This is most evident. 

Jlquila. — It being manifest then that the ordinary pastors of the church are 
called bishops, superintendants, or overseers, as we have seen in the case of the 
elders of Ephesus, assembled at the call of St. Paul, and that, according to the 
present acceptation of the word, there could not be a plurality of bishops in any 
one city, tor although the superior order, it is universally admitted, includes the 

1 Limborch and Eusebius 2 Campbell and Watson. 3 ibid. * Campbell. 



THE CHURCH OF CHRIST. 693 

inferior, it does not act conversely, for it never can be proved that the inferior, 
for instance a deacon, includes the office of a bishop or elder. And we may, ray 
friend — say more, there is the strongest possible evidence that the two terms bishop 
and elder uniformly mean the same office. For when St. Paul gives directions 
to Timothy about providing the churches with proper ministers, he notices the 
two orders and no more, and calls them bishops and deacons. And as in the case 
of Philippi, all commentators, with an unimportant exception, do admit that, by 
bishops thus used, the apostle means elders. 1 

Apollos. — This is certainly so. 

Aquila. — And the fact that they are ever mentioned in the plural number prove 
this incontestably, for there could not, according to modern notions, as just hinted, 
be so many bishops to one church, unless they were, as we say, simply elders. 
And this is still more apparent from the fact that elders or presbyters, regularly 
imposed their hands on ministers, ordaining them. And this very thing will lead 
us to see the propriety of its use as a title, and a presbytery, or simply a collection 
of elders, any one of whom appointed by them collectively, might be termed the 
chief elder or superintendant of that association. 

Apollos. — O ! it is evident that bishops or elders were, by the apostles, placed 
over each church, among whom, at a very early period, one was distinguished as 
having the special charge or oversight of all. 

Aquila. — Yes — but, my friend— this would not prove bishops and elders a dis- 
tinct order of ministers, even if it could ever be proved that the power of ordain- 
ing was granted to the bishops, separate from the presbyters or elders, it is evi- 
dent then, we might suppose, a distinction or difference of order. But this would 
not prove a diocesan episcopacy. And it is remarkable that while St. Paul says 
that Timothy was ordained by himself, he also affirms that it was by the 'laying 
on of the hands of the presbytery,' 1 Tim. iv. 14, which evidently shows that the 
elders were associated with St. Paul in this holy work. And it is possible that 
these elders, who had the government of the church, found it necessary, in time, 
to elect one as chief among them, for the transaction of the common business of 
the church with more convenience and facility, who by way of eminence, as it 
regarded office only, might be styled, as before suggested, chief or general super- 
intendant, or overseer or bishop. These, after a while, might have charge of 
what is called a diocese, and if it were possible to make out a succession of 
bishops, in regular order to this day, from the apostles, it would only be a succes- 
sion to those very bishops, who were indeed but elders. 2 

Apollos. — How apt men are to conceive of things not according to the ori- 
ginal meaning of the terms appropriated to them, but according to the present 
acceptation of those names. 

Aquila. — This is too true, and it is most evident that bishops or elders, in whom 
was originally vested the power of ordination, were not the successors of the 
apostles, for their pastoral jurisdiction was most evidently limited to a single con- 
gregation, and their several charges contiguous to each other. 3 

Apollos.— But even admit that the apostles had instituted any particular form 
of church government, did that make it binding on all churches which should 
afterward be created ? 

Aquila— It is evident that while they did not impose any particular form ; if 
they had, it would not have affected any church that is orthodox, as it regards 

1 Campbell. 

2 Watson and Campbell, to whose remarks on this subject the reader is referred. Indeed, 
Campbell's Lectures on Ecclesiastical History ought to be in the hands of every young minis- 
ter. It is a concise and valuable work. 

3 Stillingfleet and Campbell. 

88 



694 THEOLOGICAL COLLOQUIES. 

the doctrines of the Scriptures, and not idolatrous in its worship ; but as an 
unscriptural assumption of distinct orders, such as were never authorized at all, 
cannot be pleaded either from the precepts or example of the apostles, their 
bishops being only primi inter equates, the chiefs among their equals, at most, 
the succession from them is a most vain and imaginary thing, which has never 
yet been proved, and cannot be, and if it were, would be proved to come from 
them, through a line the most corrupt, foul and vile, that ever did exist. 1 

Jlpollos. — O ! this can never be proved, for Eusebius begins his catalogue by 
saying honestly that it was difficult to say who were the disciples of the apostles 
that were appointed to feed the churches, &c. 2 

Jlquila. — And this is what all have not done, for some pretend to give a long 
list of bishops as descended from the apostles. 

Jlpollos. — But what do you think of an episcopal government in a church, my 
friend ? 

Jlquila. — Episcopacy as a matter of prudential regulation, is a government, 
which any church is at liberty to choose, provided they maintain Jerome's dis- 
tinction, that bishops are superior to elders, rather by custom, than by any 
appointment from the Lord, and that still the church ought to be governed, in 
common, by bishops and presbyters united. It was, my friend — on this ground 
that Luther placed episcopacy, as useful, but not of divine right. In this, agree 
Calvin and the divines of the reformed churches, and many of the English divines 

defend their episcopacy on this ground, and this alone : and indeed, my brother 

it is the only tenable one. 3 

Jlpollos. — It would seem then, that even if their offices be claimed in the church 
as superior, there are only two orders of ministers, in that ordinary ministration, 
appointed of the Lord. 

Jlquila. — This is apparent, not only from what we have seen of this subject; 
but, various quotations from Clement and others have been adduced to establish 
this fact. This father dwells on this very point, and names bishops and deacons 
as the orders duly appointed on apostolic authority. As before remarked, the 
apostles seem not to have prescribed any particular form of church government. 
If any was prescribed, the weight of evidence is evidently on the side of a pres- 
byterian government, i e. a government by elders. 4 

Jlpollos. — There is another question of moment, my friend — what mission or 
call is required in order to render the ordinary ministers, whether bishops or pres- 
byters, or others, capable of discharging their duties lawfully ? 

Jlquila. — It would appear proper that the ministers who are to preside over and 
instruct a church, having been duly appointed thereunto according to the custom 
of that church, should be solemnly set apart, there being every evidence of their 
call to the ministry of the spirit of God, by the imposition of hands, according to 
ancient custom, or some other solemn ceremony for that holy work. 

Jlpollos.— The imposition of hands is not necessary? 

Jlquila. — O ! no — it is only required for order and decency's sake, it being an 

i Stillingfleet and Campbell. 3 Stillingfleet, Watson, and Campbell. 

2 Eusebius, Cruse's translation, ed. 1S33. 

4 Campbell, who quotes largely in his work from the fathers, also Stillingfleet. A writer 
signed Ecclesia, in the Christian Advocate and Journal of New York, has lately proved beyond 
a doubt, that bishops and presbyters are one and the same order. That to them are committed 
the government, the ordination, and sacraments of the church. His large quotations from 
authors, and adroitness in handling this subject, prove how closely he has investigated it. An 
opinion is ventured, that regular succession and divine right for episcopacy, have received a 
blow from this author that they will not recover from, in one century. 



THE CHURCH OF CHRIST. 695 

old custom, and used in the ordination of the apostles and other ministers. 'Thus, 
and the Holy Ghost said' to the ministers, all of whom are named in the church 
at Antioch, "separate me Barnabas and Saul for the work whereunto I have called 
them, and when they had fasted and prayed, and laid their hands on them, they 
sent them away.' 

Jlpollos. — Here is evidence that St. Paul's ordination was one of elders also. 
Jlquila. — According to the forms of a government of a particular church, this 
setting apart is usually performed by the chief officer, whether you call him 
bishop or elder, and two or three other elders who may be present. And as the 
whole church cannot act in this matter, it acts by its constituted authorities, its 
elders, and this was of apostolic institution. 

Jlpollos. — Flow vain then, are the oppositions of popery, and the claims of suc- 
cessionists, against the reformers, as lacking legal right, being duly authorized by 
a company of christian believers, and accepted by them as their pastors, above all 
moved to the work of this ministry by the Holy Ghost, and all elders or bishops 
in the church. 

Jlquila. — Yes — sent of God, who only has the right primarily to call and send 
forth into his vineyard, 'for no man taketh this honour unto himself, but he that 
is called of God, as was Aaron.' When thus called of the Almighty there are 
two methods spoken of in Scripture, of designating them to their particular work. 
One by all the church, as in the case of Matthias, who was joined by lot to the 
eleven, and the other by the appointment of the governors of the church, as was 
Paul and Barnabas, which we have shown, and Titus was commanded by Paul 
to ordain elders in all the churches. In this their election, regard should be had 
only to the glory of God, and the good of man. The most consistent and proper 
succession of this authority, first instituted in this simple form, and now exercised, 
is by the election of a general superintendent or bishop, who as the evangelists in 
days of old, shall visit the societies or churches under the care of elders, lead the 
ordinations, preside in the deliberations of elders, being set apart by the imposi- 
tion of their hands for that blessed work. They constitute and appoint by prayer 
and the imposition of their hands, what is an every day's occurrence in affairs, 
both civil and ecclesiastical, not only their equals, but those their superiors, as to 
office, not order, for they are of the same order. And there is no Scripture autho- 
rity for the imposition of hands on them, and though not improper in itself, it 
does not rest on that for its authority. 1 

Jlpollos. — What then are the qualifications of a bishop, presbyter, or elder? 

Jlquila. — They are set forth in the letters of St. Paul to Timothy and Titus. 
These qualifications as there named, regard either his doctrine or manners. As 
it respects the former, he is to be apt to teach, of course one well versed in the 
word of God, and well qualified to impart a knowledge of its doctrines. As it 
regards the latter, he must be free from the vices of the world, unblameable, no 
winebiber, not self-willed, not passionate, not avaricious, and no novice, 'lest 
being lifted up with pride, he fall into the condemnation of the devil.' Then there 
are virtues which he is to possess. 

Jlpollos.— What are these ? 

Jlquila. — Piety, that he show himself by his words and deeds, to have the most 
devout reverence for God, just and equitable, a lover of hospitality, sober, chaste, 
continent, the husband of one wife. 

Jlpollos. — Taking then bishops and elders as the same order of ministers, and as 
the proper officers for the administration of ecclesiastical government, point out, if 
you please the duties of their office. 

1 Watson and Letters in Advocate before named, signed Ecclesia. 



696 THEOLOGICAL COLLOQUIES. 

Aqidla. — These are simply, as we have already suggested, to teach and to 
govern. In order to this, he must be convinced that it is God's will, and feel that 
he is moved to the holy work of the ministry by the Holy Ghost, sound in doc- 
trine, and in order thereto he must daily and regularly read the holy Scriptures. 
Through the fear of man he is never to refrain from teaching and preaching God's 
holy word. He should not prescribe to the church as necessary what God has 
not declared to be so. He must have an eye to God's glory, and be free from all 
ambitious motives. As a teacher he must be both wise and prudent, so as not 
only to teach, 1 1. e. instruct, aright, but reprove, rebuke, and exhort, with all 
long suffering and diligence, and comfort and strengthen the hearts of the people 
of God. In order to this, great regard must be had to time, place, and circum- 
stance. Our Lord's advice is, be wise as serpents but harmless as doves, 'beware' 
therefore 'of men.' 

Apollos. — And as governors of the church of God they must rule well. 

Aquila. — They should, in order thereto, ever be a good example, 'let your light 
so shine before men that they may see your good works and glorify your Father 
which is in heaven.' This example should not only be in preaching but in con- 
versation, doing all things diligently to promote the honour and glory of God. 
Kindness and conciliation of manners should exist on the one hand, and all sour- 
ness and superciliousness be avoided on the other. 

Apollos. — O ! this must be wrong, very wrong in a christian minister. 

Jlquila. — It surely is, as a minister is a bishop or overseer of the flock of Christ, 
it is his duty to watch over that flock, as he that must give an account to God for 
all he does. The flock of Christ are his children, not the vassals of a privileged 
priesthood. The minister of God is their servant, and it is his duty day and night 
to watch over their souls for good, and by private admonitions, as well as public 
exhortations, earnestly seek to effect their salvation. 

Priscilla. — Ah! that minister whose voice is never heard by his flock, but in 
the pulpit, is a poor shepherd indeed. 

Apollos. — He must then be always at work in order to do all these things, and 
discharge all his duties. 

Aquila. — Yes, my friend — always at work. While souls are in danger, he, as 
the messenger of God has no time to idle. 1 

Apollos. — O ! how important this great work, pray God, my friend — to prepare 
me for it. Has not the church of Rome more orders in it, than those named by 
you, as forming the ordinary ministry of the christian church ? 

Aquila. — It has; for the several ecclesiastical functions of the church of Rome, 
are divided into orders and dignities. As to their orders, as they call them, 
however useful they may be in the common affairs of a church, they were 
evidently created by them to support the sacrifice of mass, alluding to the minis- 
tration of the priests and Levites, of the Old Testament, which were abolished 
by the coming of Christ. 

i The rules which come nearest to the duties of a christian minister of any thing of the kind 
I have ever seen, those in the Bible excepted, are those of the Methodist Episcopal Church, 
adopted on the recommendation of the Rev. John Wesley, and by which he lived and laboured. 
There are 12 of them. I here give the reader a few quotations from them, 'Be diligent, never be 
unemployed, never be trirlingly employed.' 'Never trifle away time.' 'Be serious, let your 
motto be holiness to the Lord.' 'Avoid all lightness ;' 'believe evil of no one without good 
evidence.' 'Speak evil of no one.' 'Tell every one under your care what you think wrong in 
his conduct and temper.' 'Be ashamed of nothing but sin.' 'Do every thing exactly at the 
hour.' 'It is your business to save all you can, therefore spend and be spent in the work of 
God.' Employ 'your time in preaching and visiting from house to house, in reading, medita- 
tion, and prayer.' Mcth. Di$. 



THE CHURCH OF CHRIST. 697 

Jlpollos. — What officers are comprehended under what they call orders'? 

Aquila. — Orders among them are seven : four minor, called doorkeepers, 
readers, acolytes, and exorcists ; and three greater, sub-deacons, deacons, and 
priests. The dignities! are bishops, metropolitans, arch-bishops, patriarchs, 
cardinals, and popes. 1 

Jlpollos. — Then Episcopacy is the first of their dignities? 

Aquila. — Tt is, and is considered by them as of divine right. We have shown 
that this office is one, as instituted by the apostles, of labour and toil ; instead of 
its being so in the church of Rome, it is converted into a church dignity, with 
comparatively little ministration of the word, an hierarchical jurisdiction, that 
can, without the civil authority, make decrees and impose laws on the 
consciences of men. 2 

Jlpollos. — Why do they appoint arch-bishops? 

Aquila. — These, or as they are called, metropolitans, have the charge or juris- 
diction of whole provinces. In the original constitution of the church, it is 
evident that an evangelist, as we have stated, assisted the apostles. He appears 
to have been nothing, more than a travelling elder or bishop, whose office, if I 
may so speak, was universal, and who was alike concerned and interested in the 
whole church, being tied to no particular portion of it. This we have already 
seen, and this duty of a travelling elder or bishop, for the oversight and assistance 
of the whole, appears to have been overlooked by many. 3 

Ajiollos. — I have often noticed this. 

Aquila. — The plain matter of fact, from a close observation of the history of 
the church, will appear. When once the equality of bishops was destroyed ; by- 
degrees a way was opened for aspiring to greater dignities, till at last the universal 
primacy of the church of Rome, was introduced over all other churches, and the 
unity of the church contended for by them. 4 

Apollos. — And this is the reason why they created so many new and unheard 
of dignities? 

Aquila. — It is evidently so ; for as soon as several provinces, over which had 
been placed metropolitans, or arch-bishops, were reduced into one diocess by 
Constantine the great, patriarchs or primates, were set over them : the four chief 
of which, were those of Rome, Constantinople, Alexandria and Antioch; and 
each of them held a dignity, according to the rank which the city held, in which 
they were bishops in the Roman empire. And as Rome was the seat of the 
empire, the bishop of Rome was styled the chief of the patriarchs or primates. 
When however, the seat of the empire was transferred to Constantinople, which, 
city was called new Rome, by a decree of the council of Chalcedon, Canon 27, 
equal privileges were granted the See of that city, it having become the capital 
of the empire. 

Apollos. — And who does not see, that all this was not an apostolic regulation? 

1 Campbell and Limborch. 
9 Ibid, and Stillingfleet's Iren. 

3 I believe that a bishop of the Methodist E. church, who as to order, is simply an elder, but 
as to office, the general superintendent and overseer of the whole church, in all its portions, is 
both in nature and in practice, the office of an evangelist, as named in the New Testament. 
Such an evangelist was Mr. Wesley, a travelling elder or bishop, which is the same order. 
Such he evidently intended the superintendents of the Methodist E. church in America to be j 
and we have incontestible evidence from the Scriptures, that, the ordination of these travelling 
elders or bishops, having the oversight of the whole, yet bound particularly to no special portion 
of the church, was a presbyterial ordination. The reader may see the cases of both Timothy 
and Titus. A methodist bishop, by his incessant labour, care and oversight of the societies and 
associations, or conferences of ministers, is a true scriptural Evangelist. 

4 Limborch, Campbell, and Stillingfleet's Iren. 



698 THEOLOGICAL COLLOQUIES. 

Jlquila. — In process of time, to advance the influence and power of the See of 
Rome, the degree of cardinal was added. These originally were deacons, elders 
at most, and Bellarmine admits, called cardinals because they presided over some 
cardinal churches : but now, by the subtlety of popery, are exalted over all 
bishops, or arch-bishops, and have wholly in their hands the appointment of the 
pope. Thus by degrees, my friend — from small beginnings, we see how the 
hierarchical dominion of the See of Rome, was effected. The bishop of Rome 
laid hold on every occasion, to advance his power, and attain a higher post, till at 
last, by fraud, partly by force, and the assistance of the emperor Phocas, he 
acquired the title of universal bishop, making himself head of the church, supreme 
judge of all religious matters, and Christ's vicar. 1 

Apollos. — That an ordinary elder or bishop, should have attempted such things, 
is extraordinary. 

Jlquila. — It is much more so, that he should have accomplished his designs ; 
or rather, for it was not the act of a solitary man, that each succeeding bishop of 
the church of Rome, should have acted in such a Jesuitical manner, as to succeed 
in this point, and that they should accomplish their design, — and, after the 
destruction of the vast Roman empire, set as lords of ail, upon its ruins, is more 
marvellous than all. Indeed, it shows what superstition may ultimately 
accomplish. 

Apollos. — These facts should be observed closely, and lead men to watch a 
power that, in its efforts at universal dominion, may prove deleterious to the best 
interests of man. 

Jlquila. — Thus, my friend— we have considered the ordinary officers and 
governors of Christ's church, and close by saying: we believe it never has been, 
and cannot be proved, that there ever were but two orders of ordinary ministers in 
Christ's church, viz : deacons, and bishops or elders, all equal, though sometimes 
one appointed as president, who was simply primus inter pares, or the chief 
among his equals, being the chairman or moderator, in all the meetings and 
deliberations of the elders belonging to his presbytery, and introduced into that 
office, it is probable, on account of age and experience in piety and the ministry, 
as well as suffering and usefulness in the same, and set apart at an early stage of 
the church for his work, by the imposition of hands. 



COLLOaUY IV. 

THE GOVERNMENT OF THE CHRISTIAN CHURCH IN GENERAL CONSIDERED — THE VIEWS OF 
PAPISTS IN REGARD TO THIS SUBJECT — THE SUPREMACY OF PETER AND THE POPE EXAM- 
INED — ANTICHRIST — THE DIFFERENT OPINIONS CONCERNING IT. 

Apollos. — I have felt, my friend — desirous to ask you, since you have been on 
that interesting subject, the church of our Lord Jesus Christ, who are properly 
the governors of the church in matters of faith and conscience ? To whom, I 
mean do these belong : and also, did the original founders of Christianity give any 
particular form of church government, properly so called, to man ? 

Aquila. — These are questions both interesting and important. Let us concisely 
and duly examine them. As to the first particular, it is confessed on all hands, I 
believe, by christians, that the supreme government of the church belongs only to 
our Lord Jesus Christ, its great head, for in him alone are to be met all the quali- 
fications necessary thereto. 

Apollos. — But the question is whether or no there be not some other ministerial 

1 Limborch, Campbell and Watson. 



THE CHURCH OF CHRIST. 



699 



head or universal pastor of the whole church, who is Christ's vicar on earth, an 
overseer of all pastors, and the visible monarch of the church. 

Aquila. — Papists affirm this, ray friend — but we do, as protestants, most posi- 
tively deny it. 

Apollos. — Bellarmine says that there ought to be such a government and such 
a prince, as the vicar of Christ, to represent him on earth. 1 

Aquila. — That there is no necessity for such a visible representative of Christ 
is evident, and that none such can be established consistently is equally evident 
for several reasons. 1. Because the church, as such, is a spiritual body, and con- 
sequently not capable of any visible regimen, for the whole obedience which the 
church performs consists not in any external act, but in sincerity of heart, a liv- 
ing faith and purity of conscience, over which I aver no man can properly have a 
dominion, and it is wickedness to pretend to it. 2. But, my friend — this govern- 
ment belongs either to the pastor or the people, if instituted at all. Papists say 
not to the people — and it is evident that the work of a pastor is simply so to preach 
and enforce, in public and private, Christ's precepts, by exhorting, persuading, 
reproving, and announcing the threatenings of the Scriptures, that the people may 
be instructed in duty, and Christ alone acknowledged, now and forever, the sole 
head of his Church. 

Apollos. — But Bellarmine says that the government of the church ought to be 
monarchical. 2 His words are, 'That among all the forms of government, simple 
monarchy, bating some circumstances, is absolutely best : that however a monar- 
chy, mixed with aristocracy and democracy, is more useful in this life than sim- 
ple monarchy ; and that this form of government has prevailed in the church, 
wherein there is the monarchy of the pope, the aristocracy of the bishops, and the 
democracy of the inferior clergy.' 3 

Aquila. — I have no doubt but that Bellarmine did think, and that all Roman 
priests do think, and acknowledge too, that the pope of Rome is their monarch or 
king. And however these things may not accord with what is professed by them 
and others, we are not disposed to acknowledge any monarchy in Christ's church 
other than the Redeemer himself. 1. Because Christ, who only has the right to 
appoint, has never yet designated such an universal monarch. 2. So far from 
this he forbade even his apostles from exercising lordship over one another. 'Ye 
know,' saith our Lord, 'that the princes of the Gentiles exercise dominion over 
them, and they that are great exercise authority upon them. But it shall not be 
so among you.' These words and all the context establish the point beyond a 
contradiction, as also does the parallel passage in St Luke. 

Apollos. — Indeed this is most decisive. 

Aquila. — It is, and besides there is no need for any such office in the church to 
decide matters of faith and conscience, as we have heretofore proved : and the 
church is not a body politic. The see of Rome may find it necessary to have its* 
aristocracy, thus declared by Bellarmine, and its priesthood every where present 
to support this simple monarchy as he calls it, but let us remember, my friend — - 
Christ is every where present in his church, as its spiritual head, and he alone is 
to decide, by the pure word of life, matters of faith and conscience. 

Apollos. — His word and his blessed Spirit are enough. 

Aquila. — They are, and while it is absurd and ridiculous to ascribe two heads 
to one body, two foundations to one building, it must also be apparent that'no 
pope can search any man's heart to determine between hypocrites and the sin- 
cere. 

Apollos. — O ! this is evident, palpably so, but Bellarmine says, for maintaining 
the excellency of this monarchy, 'No question but our Saviour instituted the best 
1 Bellar. lib. 1. de Pontiff. Rom. cap. 5. 2 Ibid. cap. 9. 3 Ibid. lib. 3 and 4. 



TOO THEOLOGICAL COLLOQUIES. 

form of government, but as monarchy is a form more perfect than aristocray or 
a democracy, who can deny but that the government of the church is monar- 
chical.' 

Aquila. — This is a most impudent and also fallacious argument. Suppose, I 
say, it would have been best for God to appoint an infallible judge in his church, 
who could neither err in fact or in right, and therefore he has appointed it. 
Would this be reasoning ? I think not. 

Apollos. — O ! no you would have both papists and protestants united in the 
opposition. 

Aquila. — But even admit that a monarchy is the first form, which I know no 
true hearted American, whether priest or layman, ever will admit, it could never, 
in matters of faith and conscience, be suited to the condition of a spiritual body, 
subsisting only by faith, and of course to be voluntary and unconstrained ; and if 
this church needs a monarch it has one, Jesus Christ, who is lord over all. 

Apollos. — But they argue about an hierarchy among the angels, and say that 
'besides the Supreme God over all, there is one that governs the rest, which was 
Lucifer before his fall, and Michael since.' 1 

Aquila. — Well, my friend — I know nothing about this angelical hierarchy, or 
their degrees, much less any thing certain about the present authority of Michael, 
or that of Lucifer, who is said to have formerly been a prince, and if I did, I 
have sense enough to know that there is a vast difference between the nature, as 
well as the condition of angels and men. Do Romanists know any more than I 
about them? 

Apollos. — I expect not, but they say 'there ought to be still a visible head, else 
the church at present would not be the same that it was formerly, as Christ its 
head was here and held the government.' 2 

Aquila. — This I deny, for Christ while here never did visibly assume to be the 
head of the church, he could not conveniently do this, as the Jewish church had 
as its head an Aaronical priest. And the christian church was actually not 
formed or organized until after his crucifixion : and even if he where while here 
a visible head, it does not follow that after his ascension he substituted another in 
his stead. As to what has been said by papists also concerning an outward 
appointment for the spread of the gospel, by one universal bishop, it is obvious 
that all such plans are devised for the aggrandizement of the see of Rome, and 
we have more than once proved that there is no need of such an outward mis- 
sion to capacitate a man to teach others, and although he had such authority, if 
not called of God and moved by the 'Holy Ghost to preach his word,' it is most 
evident he is no minister of Jesus at all. 

Apollos. — But they say f all men must have this one head to direct in matters of 
faith and conscience, in order to be of the same mind in matters of faith.' 3 

Aquila. — It is not necessary that men should be of the same mind in order to 
have the same faith. Faith does not come from the pope of Rome, or any other 
man, 'it is the gift of God,' and may be implanted by grace in the hearts of many 
men of diversified minds. 

Apollos. — But they say that his government or supremacy was granted first to 
Peter, and through him to the pope. 4 

Aquila. — Well let us examine all this a little, my brother. Suppose I deny the 
whole as a popish invention, and call for the proof. Where is it, surely not in 
his speaking sometimes in the name of the rest. So far from meeting with any 
thing like his being the monarch of the church, prince of the apostles, and their 
representative or head, in the Sacred Writings, on the contrary every thing inti- 
mates his equality only. Thus, when another apostle was to be chosen in the 

1 Bellarmine. 2 Ibid. 3 Ibi( j. 4 ibid de Pontif. Rom. lib. 1. cap. 10. 



THE CHURCH OF CHRIST. 701 

place of Judas, Peter did not as an infallible head of the church choose him, but 
the whole assembly by common consent proposed two, and the election was made 
by lot, the issue being expected of the Lord, and not on the infallibility of Peter, 
so were also the first deacons recommended by the church and ordained by the 
apostles, all equally participating therein. 

An olios. — I remember both these cases well. 

JLquila. — When the apostles who were at Jerusalem, heard that Samaria had 
received the gospel, they sent Peter and John unto them. Surely if Peter were 
monarch and infallible, he should have sent them or have gone voluntarily himself, 
not be sent, and that by them. A superior is not generally sent by his inferiors, 
but he sends them. And, my friend— when Peter was charged with preaching the 
gospel to the uncircumcised Gentiles, he did not produce his infallibility, as an 
unanswerable argument in his defence, but mentions the vision which he saw. 

Apollos. — Surely this would have been the time to name it. 

Aquila. — While several are styled in the Scriptures 'chief apostles,' and three 
are represented as i <rrvMt sttjloi, pillars,' St. Peter is only ranked in the second 
place. And he being appointed to preach to the Jews, and St. Paul to the Gen- 
tiles, we may fairly infer the equality of their office. 

Apollos. — I think this is very obvious. 

Aquila. — And, my friend — St. Peter in his epistles so far from arrogating such 
a supremacy, calls himself (rv(t.rf{>ee-(3vTegov sumpresbuteron, a felloiv- elder, 
and beseeches and exhorts the other elders to feed the flock. 

Apollos. — All this seems very far indeed from a monarchial power. But they 
say that Christ spoke of him as a rock, and the foundation of his church. 

Aquila. — The use of the word itself might have been a simple allusion to his 
name, the meaning of which is a stone, and the most critical and learned com- 
mentators understand the confession of Peter, or the object rather of it, Jesus 
Christ, who is alone the foundation of his church. But even suppose that what 
is there said was designed to point out Peter as a stable and steady teacher in 
Christ's church, is any thing more declared than was applicable to the other 
apostles. And the very same may be said in regard to loosing and unloosing the 
sins of men, and his having the keys of the kingdom of heaven. 

Ap olios. — O ! this is all nonsense, for what they affirm Christ says in St. Mat- 
thew of Peter, he also says in St. John of the whole. 

Aquila. — And even suppose that St. Peter was, by the Saviour, made the chief 
of the apostles, what would this avail in establishing the popish hierarchy? 

Apollos. — They say St. Peter went to Rome and suffered martyrdom there, 
and delivered the keys to his successor, the bishop of Rome, the pope, and as 
a monarch ought to have a successor. 

Aquila. — This we have disproved ; but how comes it that Peter did leave a 
successor, and if he did, how happened it to be the bishop of Rome? Is there 
a text from Genesis to Revelations, for any successor to an apostle, whose office 
and ministry were extraordinary? And besides, to prove it still more uncertain, 
I call for the record. 

Apollos. — But they say he was at Rome, and was the bishop of that church for 
twenty-five years together, and whoever shall be legally placed on that see, shall 
by hereditary right, exercise Peter's supremacy. 1 

Aquila. — ]$ r ell my friend — suppose it so, which I say has never yet been, and 
can never be proved, I ask who does not here behold a train of mere suppositions? 
There is no mention in Scripture, that Peter ever was in Rome, much less that 
he lived there twenty-five years, which is both irreconcileable with Scripture, and 
the history of the church, and especially the history of Peter, in the Scriptures. 

1 Bellarmine. 

89 



702 THEOLOGICAL COLLOQUIES. 

Again, in all the epistles wrote by St. Paul from Rome, to different churches and 
persons, he mentions his fellow-labourers, but not one word about the presence 
of this 'infallible' 1 founder of the 'papal monarchy. n Besides, my friend— it is 
still more uncertain, whether Peter ever was the bishop of Rome; and admit that 
he was, and that all they claim for him and say of his presence and stay at Rome, 
were actually so, which are denied, and never yet have been proved, I ask what 
record does the pope produce, that is undoubted and certain of his succession to 
Peter? Let them put a finger on the record,, — where is it my brother? 

Jlpollos. — O! they have no record of it under heaven. And he has no more 
right to supreme ecclesiastical authority, than the bishop of Jerusalem, or that of 
Antioch. 

Jlquila. — Indeed not as much; for Peter was certainly in Antioch, and the 
disciples were there 'first called christians.' 

Apollos. — This is true indeed. 

Aquila. — As to their infallibility, it is only a robe to cover their abominations. 
This is easily seen; for, 1. All men are liable while here, to error; for St. Paul 
says, 'we know in part' only, while in this life. 'Let,' says he, 'God be true, and 
every man a liar ;' that is, God is right, while all may err. Of this we have 
striking evidence in what he says of St. Peter, who has been called the 
infallible founder of the infallible papal church. 'But when Peter came to 
Antioch, I withstood him to the face, because he was to be blamed.' Nor, my 
friend — is there a mortal exempted from this misfortune. Besides, it is evident 
that many popes have erred, and even fallen into heresy; nor can the papists 
themselves deny it: they are indeed in an awful dilemma, when they look at 
this. Pope John 23,-denied a future state, and the resurrection of the flesh; and 
with all their Jesuitism, and the assistance of their doctors, whether Parisian or 
Italian, they cannot get over the 'infallibility' 1 of this heretic. 

Apollos. — And if they are in common, liable to err, and have erred most 
grievously, and departed from the faith, they are unfit to be the universal judges 
of all matters of faith and conscience. 

Jlquila. — That is the inevitable conclusion, my brother. 

Apollos. — Is not the pope, who has thus grossly usurped an arbitrary power 
over a church, and resisted the truth, the antichrist of the Scriptures? 

Jlquila. — Antichrist, is a word compounded of two Greek words, avn antj, 
against, and -^pidroi christos, Christ, and simply means against Christ. 
Various have been the opinions of divines, in regard to the antichrist of the 
Scriptures. It is evident, that any opposition to Christ, his doctrine, or his 
people, may be considered as against him ; but when we use the word antichrist, 
to represent him who is prophesied of in the Sacred Writings, we must of course 
take that description that is therein given, as the only one that is allowable in 
defining, and pointing out the true antichrist. 

Apollos. — I think this is surely correct. 

Aquila. — And my friend— although some papists have given a most fanciful 
and really curious description of antichrist, it is a remarkable fact, as we shall 
see in the sequel, that both protestants and papists have agreed on the See of 
Rome, as the true antichrist of the Scriptures. 

Jipollos. — Is it possible ? 

Aquila.— -It certainly is. The fanciful opinion to which I just alluded, was 
doubtless invented to prevent the world, including the members of the Roman 
church, from fastening antichrist on the popes, the description given of whom, 
answering so particularly to them. The protestant opinion, in the main, is, that 

1 I hope this will not be thought hard. I use the words of Bellarrninej the champion of 
popery. 



THE CHURCH OF CHRIST. 703 

antichrist is not a single person, but a series of men setting in the same see, by 
succession : so that when antichrist is described, a certain kingdom or empire is 
described, which is successively administered by many, and the prediction suits 
every single person who presides over this empire or kingdom. That this king- 
dom is the empire of the pope, because in Revelations ihe seat thereof is said to 
be in Rome, which does appear from the 13th and 17th chapters of that book, to 
be most positively pointed out; and in the 2d chapter of 2d Thessalonians, the 
pope is described in such a manner, as to leave no doubt of this, on the minds 
even of considerate papists. You must read these chapters, my friend. 

Jlpollos. — I will do so, though I remember them well. 

Aquila. — From these facts, the common opinion of protestants is, that the pope 
who pretends to be 'Christ's vicar,' on earth, an 'infallible judge of all matters of 
faith and conscience, 1 is the notable antichrist of the Sacred Writings. You 
must my friend — also read those tracts which have been penned expressly on this 
subject, in order fully to understand it. At present I will only assign a few of 
the most prominent reasons, which lead me to this conclusion. 

Jlpollos. — Do point them out, my brother. 

Aquila. — The first thing is the seat of his empire. I have referred you to two 
chapters in the Revelations. I will quote a verse or two which will prove 
it to be Rome. Thus, Rev. xiii. 1. 'I saw a beast coming up out of the sea, 
having seven heads and ten horns,' compared with the 17th chapter, 9-18, 
where we have this explication of the former passage : 'The seven heads are 
seven mountains, on which the woman sitteth,' and again, 'the woman which 
thou sawest in that great city, which reigneth over the kings of the earth.' So 
that, from these texts, it is plain even to a demonstration where the seat of anti- 
christ is to be, and there can be no dispute but that Rome is the place here desig- 
nated as situated on seven hills, and the mistress of the world. 

Apollos. — O ! this is very clear indeed. 

Aquila. — In the next place it is foretold of antichrist that he should appear by 
degrees ; and that at first he should work iniquity so secretly, that he should not 
be perceived until the obstacles which hindered him were removed, as we are 
told 2 Thess. 2d chapter, 7th and 8th verses, Thus, 'For the mystery of iniquity 
doth already work, only he who now letteth will let until he be taken out of the 
way, and then shall that wicked one be revealed.' 

Apollos. — How do you apply this to the see or bishop of Rome ? 

Aquila. — He arrived at that power which he has assumed not suddenly but by 
degrees. Even in St. Paul's time some began secretly to spread errors and get 
the dominion ; but after apostolical times, on account of the greatness of the city 
of Rome as the capital, its bishop began by degrees to lord it over other bishops 
and their churches, as all history proves, and the emperor's presence only for a 
time prevented the usurpation of the secular, as well as spiritual power, over the 
state and the world. At last Constantine removing from Rome, the emperor's 
authority being lessened there, and the pope's power increased, Boniface the 
3rd, under the emperor Phocas, who murdered his predecessor Mauritius, was 
declared universal bishop. 

Apollos. — I recollect this piece of history well. 

Aquila. — And Gregory the great had applied the prophecies in the Revelations, 
the man of sin, and the apostacy from the faith mentioned by St. Paul, to him 
who should presume to claim the title of universal bishop in the christian church, 
and yet his immediate successor, this very Bonniface the 3rd, received from this 
murderer, the tyrant Phocas, the precise title which Gregory, his predecessor, had 
denounced as indicative of antichrist. 

Priscilla. — So much for the 'infallibility of the pope.' 



704 THEOLOGICAL COLLOQUIES. 

Aquila. — Afterward pope Stephen the 3rd acquired,, from the liberality of king 
Pepin, secular authority, and had annexed a temporal dominion to his spiritual 
power. 

Jlpollos. — But even then the popes were not absolute sovereigns until Gregory 
the 7th wrested out of the emperor's hands all the authority they had over their 
ecclesiastics, and advanced papacy to its highest pitch of grandeur. 

Jlquila. — And thus step by step, insidiously as a serpent, did the popes rise to 
that point where we now find them. 

Jlpollos. — This is too manifest to be concealed. 

Jlquila. — Another mark of antichrist is given in the 17th chapter, ICth verse of 
Revelations, 'And there are seven kings, five are fallen, and one is and the other 
is not yet come -, and when he cometh he must continue a short space.' Here he 
is described as the seventh ruler of the city of Rome. This and other characters 
to be met with here and chapter 13th, seem plainly to represent the bishop of 
Rome and his empire. Now the explication seems to be that a beast was seen 
having seven heads, and that by these heads were meant seven kings. By which 
we are not to understand so many particular persons, but according to Scripture 
language, a series of kings or governors, succeeding one another in regular suc- 
cession in the same empire. And by the seven kings the seven forms of govern- 
ment which prevailed in Rome. A king, a lawgiver, a sceptre, &c. being used 
for the government of a country. Thus there was in Rome, 1. The Kings, 2. 
Consuls, 3. the consular Decemviri, 4. the Tribunes of the soldiery, invested with 
consular authority, 5. the Dictators or Triumvirate, 6. the Emperors, and 7. the 
christian Popes. Five of these are said to be fallen, because the emperors were 
then in authority, and therefore it is added f that one is and the other is not yet 
come,' that is the seventh, and when he cometh he must continue e a short space.' 
These words are doubtless used of the popes, not as they are bishops, but as they 
are heads of the papal monarchy, after which they were ever aspiring, yet could 
not acquire it fully until the 14th century, under the empire of Charles the 4th, 
who abandoned all pretentions to any authority over the city of Rome. 1 

Jlpollos. — My dear brother — I am all astonishment. Did I ever think to have 
a difficult subject just for the want of a proper understanding of terms so easy 
to be understood. 

Jlquila. — There are other parts of those chapters which give a description of 
antichrist that are rather more abstruse. However, my friend — let us look at 
some things rather more plain. Let us look at 2 Thess. 2d chapter, a little, and 
see there explicitly described the pope of Rome. 

Priscilla. — I have often noticed, even when very young, that chapter, and could 
but apply it to them. 

Jlquila. — Antichrist is there styled 'a man of sin,' and f the son of perdition,' by 
which phrases is denoted a man most notoriously wicked. All agree in this, and 
one too who promotes the wickedness of others, and consequently assigned over 
by God to a just punishment. If we apply this to the popes of Rome, we need 
only read the histories of Gregory 7th, Boniface 7th, and Alexander 6th, to men- 
tion no more. There we shall find such avarice, ambition, cruelty, luxury, and 
other unheard of vices as never prevailed so notoriously in other men—no not in 
the pagan emperors themselves, who occupied the seats they now occupy. 

Apollos. — And by their dispensations and indulgences they have given the 
greatest encouragement to other men's sins. 

Aquila. — It is so, and again antichrist is said to be one who opposeth and 
exalteth himself against all that is called God, i. e. above all the princes of the 
earth, who in Scripture are called f gods,' on account of their authority as the 

1 Newton, Faber, Watson, and Limborch. 



THE CHURCH OF CHRIST. 



705 



ministers of God in a government. Now, my friend — is it not notorious that they 
have usurped the power over all the crowned heads of Europe, and every other 
land, putting down some, and granting kingdoms to others at option, treading 
insolently on the necks of emperors to whose authority they were formerly 
subject? 

Apollos. — This is surely so. 

Aquila. — It is said of antichrist, that he 'setteth in the temple of God, and 
shall show himself that he is God,' which is a farther aggravation of his arro- 
gance, as he will not submit to God nor man. And how near this is to the cha- 
racter of a pope, who pretends to infallibility, usurping the power over men's 
consciences, the prerogative of God alone, and having an adoration paid him, not 
only by the laity when he appears in public, but obliging even cardinals, prelates, 
princes, and emperors to fall down before him and kiss his feet. 

Priscilla. — Dear me! what insufferable arrogance is this. 

Aquila. — In this chapter too, he is called the ccvo^oo- anomos, ivithout law, a 
lawless being is this antichrist here set forth. Does not this suit the man who 
judges all men, but is to be censured by none ? He is infallible. His coming is 
said to be after the 'working of Satan, with all power and signs, and lying won- 
ders, and with all deceivableness of unrighteousness.' In other words, he will 
make use of all the arts of seduction, and even by himself or ministers., work 
lying miracles. 

Priscilla. — What an apt description. 

Aquila. — Certainly, for emperors, kings, princes, and their subjects, have been 
seduced by him, and have been deluded from the ways of the Lord. Miracles, 
notoriously false, lies the most glaring, wresting the Scriptures, the liberty to 
commit the vilest crimes, divorces — above all, the horrid and hellish torments of 
the inqusition, have been resorted to, to propagate his power, and deceive the 
world. 

Priscilla. — O ! my very blood runs cold at the bare mention of the torments of 
the inqusition. 

Aquila. — Yes — and this too was all foretold, for it is said by St. John, e l saw 
the woman, drunken with the blood of the saints, and with the blood of the mar- 
tyrs of Jesus.' Now, if we compare the persecutions of pagan Rome, with 
Rome papal, we shall find that the latter far surpass the former, both in number 
and cruelty. 

Apollos. — History I believe proves this fact. It is not enough for them to put 
a heretic to death, but they must invent the most exquisite tortures, to prove their 
persecuting spirit. 

Aquila. — Yes, my friend — excommunications and anathemas have been hurled 
against private persons, communities of men, kings and princes have been stirred 
up to drive out all those who rejected their supremacy, and only looked to and 
relied on Jesus, without regard to sex or age, by the sword, and fire, and fao-o-ot. 
To root out the northern heresy, as they call it, they have resorted to gallies, 
fines, confiscations, banishments, and death, in forms the most horrid : and on 
the rack, before an inquisitorial tribunal, the virgin daughter, the only son, the 
aged matron, the venerable sire, have been tortured to death by those midnight 
assassins, to wrest from them the convictions of their consciences, and the secrets 
of their families. 

Priscilla — O ! my husband — the very thoughts of such cruelties are sickening. 

Aquila. — If these be not the characteristic marks of the woman who was to 
make herself drunk with the blood of the saints, and the martyrs of the Lord 
Jesus, then I know not where you will find her. 

Apollos. — Did you not say that even Roman catholic divines had agreed with 
protestants that the see of Rome was the antichrist of the Scriptures ? 



706 THEOLOGICAL COLLOQ.UIES. 

Aquila. — I did, my friend — and I will adduce the proof. At the synod of 
Rheims, held in the tenth century, Arnulphus, bishop of Orleans, appealed to the 
whole council, whether or no the bishop of Rome was not the antichrist pointed 
out by St. Paul, 'sitting in the temple of God, 1 and perfectly corresponding with 
the description of him given by that apostle. In the eleventh century, the cha- 
racteristic marks of antichrist seemed to be so united in the person of pope 
Hilderbrand, who took the name of pope Gregory 7th, and whom we have 
named, that Johannes Aventinus, a Roman historian, speaks of it as a subject in 
which fair, candid, and ingenious writers agreed, that at that time began the 
reign of antichrist. And the Albigenses and Waldenses, of the thirteenth century, 
expressly asserted in their declaration of faith, that the church of Rome was the 
whore of Babylon. And in the council of Gap, in 1603, during the pontificate 
of pope Gregory 8th, in an article of a confession of faith, the see of Rome was 
declared the antichrist of the Scriptures. 1 

Apollos. — God will doubtless overthrow a power so destructive to, and so much 
opposed to the best interests of religion. 

Aquila. — He surely will. The exact time when, and the manner how, and 
the means by which all shall be accomplished, we must leave to him, by whose 
Almighty power and great grace, a work so vast and of such vital importance to 
the interests of Christianity can only be effected. 



COLLOaUY V. 

THE DISCIPLINE OF THE CHRISTIAN CHURCH, AS SET FORTH IN THE SACRED WRITINGS — CHURCH 
JUDICATORIES, COUNCILS, SYNODS AND PRESBYTERIES, ASSEMBLIES OR CONFERENCES — TOLE- 
RATION IN RELIGION, AND THE MEANS TO SECURE IT. 

Aquila. — Having considered during our conversations, my friend Apollos — the 
duties of each particular member of the church of Christ, it is certainly proper 
for us to enquire, if any man should fail in his duty, and offend against the pre- 
cepts of the new covenant, what course the church ought to pursue in regard to 
him. 

Apollos. — This is a subject I am sure, of vital importance; for although young, 
I have often seen much injury originate in permitting the members of a christian 
church, to infringe the laws of the blessed gospel. 

Aquila. — Ecclesiastical discipline, seems to consist of two acts. The first is a 
brotherly and an affectionate admonition, reproof, and correction of those who 
shall have fallen into sin, that they may timely repent and return to God. The 
second is a separation from those who, after being duly admonished, obstinately 
persevere in their sins, without any signs of repentance. 

Apollos. — Then all connection with them, as members of the flock of Christ, 
should cease? 

Aquila. — This, we shall presently see, is not only proper, and reasonable, but 
according to the word of God. 

Apollos. — The first duty though, is to give proper admonition. 

Aquila. — Before admonition and reproof, can be properly applied, a certain 
knowledge of the offence ought to be obtained. It is certainly to be taken for 

1 In refering to authors on this subject I am really at a loss, so great is the number. For 
although many differ as to the dates whereby to make an application of the prophecies as to 
antichrist, all agree in their application to the see of Rome, among the Protestants, and very 
many among the Romanists themselves. I refer the reader to bishop Newton, Faber, Morsley, 
Ward, Watson, Limborch, Calvin, and Dr. Gill. The four last I have chiefly followed. 



THE CHURCH OF CHRIST. 707 

granted, that some have sinned, or else it is doubtful and uncertain. If we know 
they have, then we may proceed accordingly; but if we are uncertain whether 
they have, or have not done so, then we must acquire evidence that is decisive, 
before that a reproof be undertaken. But my friend — here there is need of great 
caution, lest an innocent person should suffer censure. This is too often the case, 
an evil report is taken up against a brother, without the knowledge of any fact, 
and it is carried to his injury, though he be innocent, until the inventor himself, 
almost believes it true. 

Priscilla. — Ah ! how many innocent persons have had their fair fame, if not 
their moral characters, blasted, by some such dark hearted wretches. 

Aquila. — It is important also, to consider against whom, and when an accu- 
sation is to be allowed of, and by what method one ought to enquire after an 
unknown crime. 

Apollos. — This would seem to be all-important. 

Aquila. — And even in the admission of any accusation, the apostle has taught 
us that some distinction of persons ought to be observed; for he says, 'against 
an elder, receive not an accusation, but before two or three witnesses :' the 
meaning of which words certainly cannot be, that an elder may not be convened 
privately, unless he can be convinced of any crime by two or three witnesses; for 
if he have committed any offence, he ought to be admonished of it, in order to 
his amendment; and if falsely accused, then to clear his reputation from the 
calumny. But, as I understand it, that no person is to be permitted to be heard 
before an assembly of elders, who exercise discipline in behalf of the whole 
church, when he accuses an elder, unless he can establish his accusation by two 
or three witnesses. Against another person, an accuser may be so far heard, as 
that enquiry may be made, to ascertain the truth of the accusation, by other and 
more palpable indications. The reason of this is obvious: by the encouragement 
of accusations, lightly admitted, perhaps got up surreptitiously, and from personal 
motives, the usefulness and authority of an elder, as a minister of Christ, may be 
destroyed, while he is innocent. 

Apollos. — This is according to Scripture, that f out of the mouth of two or three 
witnesses, shall every word be established.' 

Aquila. — Papists, to avoid all discipline among the clergy of the church of 
Rome, and shun all responsibility to secular authority, have determined that 
their ecclesiastics are to be held responsible for accusations brought against them, 
before their own tribunals, and that only when signed by seven witnesses, so as- 
to protect themselves wholly from an investigation of their acts and deeds. 1 

Apollos. — Upon an accusation, any member of the christian church, may be at 
once arraigned and tried before that church, or any portion thereof appointed fos 
that special purpose, in its regulations. 

Aquila. — I think not. There is one thing that ought, and must be done, before 
any step shall be taken by any man, toward any member of the church of God,, 
however low may be his station, and however poor his circumstances. 

Apollos. — What step is this ? 

Aquila. — I suppose that there is no doubt on the mind of an individual, that his 
brother is guilty : at least report says so. The Lord Jesus points out the very first 
step that is to be pursued. I will only premise one thing: that an offence against 
the precepts delivered for the government of the church, is an offence against 
christian discipline ; and an offence against the whole, is most evidently an offence 
against all the parts that compose that whole. So that a violation of the rules of 
a church, where they are founded on the precepts of Christ, is a sin that injures 

1 Limborch. 



f08 THEOLOGICAL COLLOQUIES. 

you or me, or any other member of that church. Now the question is, when I 
believe a man has thus sinned against God and the church, whether the offence 
be committed against me personally, or against the whole, and of course me, as 
a part of that whole, what is to be done ? 

Jlpollos. — It would seem that the church should decide it. 

Jlquila. — No. Our Lord says, 'If thy brother shall trespass against thee, go 
and tell him his fault between thee and him alone; if he shall hear thee, thou 
hast gained thy brother; but if he shall not hear thee, then take with thee one or 
two more, that in the mouth of two or three witnesses, every word may be estab- 
lished; and if he shall neglect to hear them, then tell it to the church.' This, my 
brother — is the last resort to save an offender. He must never be brought before 
a church, until the former duties be discharged, especially if the offence be a 
personal one. Hence says our Lord again, 'Take heed to yourselves ;' you may 
find enough at home : look there first. Then, 'if thy brother trespass against 
thee, rebuke him; and if he repent,' for this is not impossible, 'forgive him,' 'and 
if he trespass against thee seven times in a day, and seven times in a day turn 
again to thee, saying, I repent, thou shalt forgive him.' 

Jlpollos. — Well might the disciples say, 'increase our faith,' for this is forbear- 
ance indeed. 

Jlquila. — It is, and the law of charity, as we have seen, requires forbearance, 
my friend— I have hardly ever known an instance where good men would come 
together, and understand one another, privately converse of a misunderstanding, 
or where there was a frank and an honest reproof, with all the forbearance of a 
christian, in private, but that it had a most salutary effect. Hence says St. John, 
'He that loveth his brother abideth in the light, and there is none occasion of stum- 
bling in him.' He is not going to desert to the enemy because his brother does, 
but as he loves his soul he seeks the appointed means of his cure. Hence says 
St. Paul, 'them that sin rebuke before all, that others also may fear,' and while 
you 'have no fellowship with the unfruitful works of darkness,' 'you are rather to 
reprove them.' 

Jlpollos. — What an important part of christian discipline ! 

Aquila. — Yes — my friend — and we are forced to admit that the New Testa- 
ment laws in regard to this matter are at least as positive, and of equal obligation 
as those of the Old ; and the law of charity in this was, 'Thou shalt not hate 
thy brother in thine heart ; thou shalt in anywise rebuke thy neighbour, and 
not suffer,' i.e. bear, 'sin upon him.' 'Thou shalt not avenge nor bear any 
grudge against the children of thy people, but thou shalt love thy neighbour 
as thyself, I am the Lord.' Now, my brother — the duty of the church as to disci- 
pline presents itself. Suppose you, that I, a member of a church, whether as 
minister or a private member, present a case to the church before that tribu- 
nal appointed to hear such causes or cases. Before there can, I believe, be 
any trial, according to the precepts of the new covenant, the accuser or accu- 
sers, of whatever station, ought, if members of the church, and if not, the 
ministers in charge of that soul ought to be asked, has the gospel course been pur- 
sued ?• Did you first privately reprove? Was it done as a christian, and in a 
christian spirit? If this failed, did you take one or two faithful brethren? Did 
you all try to save this member? I do not believe that it is proper to bring any 
case before the church until these steps are pursued, although there may be the 
clearest conviction on the mind, of the guilt of the accused. And wherefore, my 
brother? — because the great object is not barely to preserve the character and 
purity of the church, an important end of discipline, but also to save a poor sin- 
ner's soul from hell, and bring him back to God. 

Jlpollos. — O ! I see the vast importance of this. 



THE CHURCH OF CHRIST. 709 

Priscilla. — Yes — and I have often thought, if those who have the care of souls, 
would, when they hear reports of their wanderings, or find out that they have 
sinned, go and talk to them, weep over them in secret, beg and entreat them, as did 
our Lord, 'Will ye also go away V they might be saved. If he had cut off Peter 
at once what would have been his state ? Richly did he deserve it, but although 
he had cursed, and swore, and lied, 'Jesus looked upon him ;' how that reproof 
broke his false heart, 'and he went out and wept bitterly.' O ! the value of a 
reproof given in love. 

Aquila. — Of one thing I am sure, that no church can, according to the New 
Testament, hear, much less try and expel from communion any one of its 
members, till it is well satisfied that all these preliminary steps are taken. 

Apollos. — Well — suppose they have been attended to, what then is the duty of 
the church 1 

Aquila. — An inquiry ought to be made, according to the custom usually 
observed in a just and equitable judgment. A copy of all charges having been 
delivered the accused, and all necessary time having been granted him to procure 
his witnesses on every point, for piety and justice say, I ought not to keep my 
brother in the dark, and bring him before a judge without the knowledge of that 
to which he is to answer. Besides, it is not doing as I would be done by, to give 
him no opportunity to procure witnesses and attest his innocence. And the great 
object is his cure and salvation, as well as the credit of the church. 

Apollos. — O ! a soul is worth a world. 

Aquila. — Tf he plead not guilty on hearing all the evidence, then he or his 
friends, and I suppose every christian is the friend of every man, should have 
time for a full explication after the accuser has laid open his case. Then the 
church, as the judges sitting in the case, should investigate the whole matter, with 
prayer, holy, fervent, ardent prayer. 

Jlpollos. — Did you say investigate it ? 

Aquila. — I did, for truth never suffers from investigation, and taking it for 
granted that all the members of a christian church are anxious to do right, and 
will honestly do so, to the best of their ability, they should, among themselves, 
sift every thing, take advantage of the judgment, the experience, and views of 
each other, they should interchange views, whether the judicatory be small or 
large, whether the accused be a private member or minister, every light should 
be sought after, all prejudice must be dismissed. The persons of the accuser or 
accused are not to be accepted or rejected for love or hatred. And above all, there 
should be a calm and a close investigation, in order to avoid that rashness which 
would prevent the weighing well the evidence and arguments for and against. If 
after all, the case is doubtful, or if there be guilt, but penitence hearty and 
genuine, whatever reproofs may be administered, a christian church cannot cut 
off and excommunicate from all the christian privileges of that church. 

Apollos. — But if no contrition or reformation ? 

Aquila.— Then, there must be an expulsion. 'We have delivered our souls,' if 
clearly convinced that the crime is such as to exclude from the kingdom of grace 
and glory, i. e. from the favour of God and heaven. If reproofs be administered 
they should be suited to the offence and peculiar disposition of the offender. And 
in all trials, a question should arise before judgment, is the offence a solitary or 
an habitual one? Has there been, since reproof, if ever given, amendment or a 
perseverance in sin ? If the latter, then let him be to you 'as a heathen and a 
publican.' 1. The church, according to the gospel, is to separate from such; 
'We command you, brethren,' says the apostle, 'in the name of our Lord Jesus 
Christ, that you withdraw yourselves from every brother that walketh disorderly,' 
and he tells the Corinthians 'not to keep company, if any man that is called a 
90 



710 THEOLOGICAL COLLOQ.UIES. 

brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or 
an extortioner, with such an one, no not to eat.' 

Jlpollos. — This would then be a bare separation from such, not an excommu- 
nication. 

Jlquila. — Christians have nothing to do with that old law of the Jews, passed 
while they were in Babylon, and mentioned in Ezra, 'that whosoever would not 
come within three days,' when called 'according to the counsel of the princes and 
elders, all his substance should be forfeited, and himself separated from the con- 
gregation of those that had been carried away.' This was done simply to keep 
all Jews bound together as a body. Papists have kept up this law of the Jews, 
introduced in the early ages of the church, and have appended to it a form of 
excommunication of a most terrible kind. 

Jlpollos. — As the church separates from them, the sacrament of the supper is 
of course withheld ? 

Jlqaila. — Certainly, unless the offender become penitent, then we are bound to 
receive and try him again. Finally, on this subject let me say, my friend — that 
those appointed by every christian church, which is certainly left to arrange its 
own government, to administer its discipline, are never to use external force. In 
enforcing discipline, they are never to be guilty of a breach of charity. They are 
never to suffer personal feelings, to enter or expel from revenge, that they may 
bring the offender to disgrace and public odium. Love dictates, that although we 
cannot associate with such, while living in sin, still we should be ready, on the 
least prospect of recovery, to lend a hand toward his restoration, remembering 
what St. James says, 'Brethren if any of you do err from the truth, and one con- 
vert him, let him know that he which converteth a sinner from the error of his 
way, shall save a soul from death, and shall hide a multitude of sins.' 'Let us,' 
says St. Paul, 'consider one another, to provoke one another to love, and to good 
works.' 

Priscilla. — O ! what an heavenly end is this, to help each other on to endless 
life. This is so much like the christian spirit. 

Jlquila. — Men should never be cut off from church privileges and communion, 
as if we were ready to say, 'ah ! I have got you out, I am glad of it.' O ! no — 
my brother. The gospel teaches a different course, and how sorrowful should 
each member be, at such a mishap. Hear St. Paul, 'Brethren, if a man be 
overtaken in a fault, ye which are spiritual,' i. e. still in the favour of God, 
'restore such an one in the spirit of meekness, considering thyself, lest thou also 
be tempted.' 1 

Jlpollos. — O ! this is an exhortation that must reach the christian's heart. 

Jlquila. — In order that the discipline of the gospel may be duly and properly 
exercised, it has been common, in every age of the christian church, to form asso- 
ciations, so that the pious might strengthen and help each other to work out their 
salvation, and that they may also, aid with their counsel and advice in all matters 
merely prudential. For as Christianity does not interfere in the government of 
any land, only so far as it may influence the hearts of governors, in common with 
others, it has become proper, our divine Teacher never having prescribed any 
particular form of church government, for associations of ministers to consider 
matters, which are merely of a nature that arise out of the peculiar condition of 

1 All Protestant churches have generally a discipline or church book, which may be consi- 
dered on the great whole as a compendium of Christ's precepts, for the regulation of the moral 
conduct of 'his body,' the members of his church. And where there is a voluntary association 
under those rules, there is a moral obligation to keep them or retire. I would invite the reader 
to peruse the rules of the united societies, drawn up by the Rev. Mr. Wesley at the request of 
his followers, and adopted by the Methodists in Europe, and those, both protestant and episcopal 
in America, as a model worthy the attention of all the pious. 



THE CHURCH OF CHRIST. 711 

portions of Christ's flock in different lands. Hence, there have been, and now are 
councils, conventions, synods, presbyteries, assemblies, conferences, associations, 
And these are general or particular, according to the voluntary acts of all con- 
cerned in the same. 

Apollos. — The Scripture no where commands that such shall be convened. 

Aquila. — Certainly not. They are of an institution wholly human, yet for the 
reasons already assigned, highly important, and especially advantageous in pro- 
pagating the true faith. 

Apollos. — How so, my brother ? 

Aquila. — Because, while all who have not departed from this faith, as laid 
down in the gospels, agree in the fundamentals thereof, and the end to be accom- 
plished by the publication of the gospel, namely, the salvation of man, they may 
not agree on some minor points, and each one is as much entitled to his opinion 
as the other. Again they may not agree in the same means to be used, at least 
on the same time, and associations having been formed under different circum- 
stances, while these exist, it is proper and best for them to remain so associated. 
Now, while it is no where commanded in Scripture that there shall be such 
conventions, for if it was absolutely necessary to our well being, it would have 
been done, and while in the three first centuries there were no councils to impose 
a special conformity to one set of church regulations; yet as you and I, and 
others agree and think alike as to this matter, though there be no command 
for, yet it is not forbid us to associate together, as a prudential matter, the better 
to advance man's salvation, through the preaching of the gospel of Christ. 

Apollos. — It is a voluntary act then for such an association on our part ? 

Aquila. — It is, and so is all Christianity. You cannot make a man a christian 
by force at all, my friend. 

Apollos. — I am aware of this. 

Aquila. — There are some affairs that relate to many particular societies, that 
concern them all, and it is proper that these should discuss together, the best 
means of managing those affairs. Thus also, the means of union are the better 
preserved, if many confer together, all being done decently and in order, in a 
christian spirit, and as in the immediate presence of God, having also in view as 
an end, his glory. 1 

Apollos. — Who is to call these councils, conventions, synods, assemblies, 
associations, or conferences? 

Aquila. — He or they, who, according to the articles of the association, are duly 
authorized so to do ; or the meetings may be, by those articles, agreed on, stated 
and regular. 

Apollos. — But who are to appear there as members? 

Aquila. — All who, according to the articles of association, are authorized so lo 
do, and none others. For it is all a voluntary compact, prudential at most in 
itself, and only binding on those who are thus voluntarily associated together. 

Apollos. — Can these decide upon matters involving faith and conscience, for 
the government of all men. 

Aquila. — No ! They dare not do this, for God claims this right, and it belongs 
to him alone, as we have often proved. The most they can say is, we are of the 

i I have read with admiration, the recommendations of the Rev. J. Wesley, for a con- 
ference, adopted by the M. E. church of the U. States. I am sure the intelligent and pious 
reader will be pleased with them. 'It is desired that all things be considered as in the imme- 
diate presence of God : that every person speak freely whatever is in his heart. While we 
are conversing, let us have especial care to set God always before us. In the intermediate 
hours, let us redeem all the time we can, for private exercises. Therein let us give ourselves 
to prayer for one another, and for a blessing on our labour.' How spiritual, and how much 
to the point are these recommendations ? 



7J2 THEOLOGICAL COLLOQUIES. 

same opinion, or faith and will, or will not assemble together. In it there should 
be no parties. Parties, my friend — in the church of God, are dangerous things. 
The christian man should be, as such, a friend of Jesus, and the lover of all men. 
He may differ from others in sentiment, but he should learn to think, and let 
them think too. Truth is the common property of the church, and therefore cannot 
be the sole right of an individual. Error cannot be transformed into truth, and men 
may be and are liable to differ and err. But if the great object be, that all things be 
done for the glory of God, if there be a sincere inquiry after truth, in all matters, that 
concern the great body associated : if the truth of the Scripture be understood ; if 
that truth be the rule of action ; if arguments be fairly weighed, both as to their 
nature and consequences ; if the fallibility of all be admitted ; if there be no dis- 
position to lord it over God's heritage, but to give a holy example of life and 
manners • to think no evil, speak no evil, but to love one another as brethren, then 
in all convocations, official meetings, conferences, or church assemblies, shall all 
the servants of God see and feel when assembled on any business connected with 
any portion of Christ's flock, that he who is in truth its great head, does appear 
'in the midst,' and say to each, 'peace be unto you.' 

Jlpollos. — And when this is the case, how easy it will be so to tolerate each 
other's opinions ; and while by reason and Scripture, we maintain our own, we 
take pleasure in permitting others, without molestation, to think and act for 
themselves. 

JLquila. — It has been affirmed by us, that an establishment of any religion, is 
not only averse to the liberty and happiness of any state, but destructive of 
religion itself. The ministers and members of the christian church, are but men, 
and whenever the world and the church, or rather civil authority, is united to that 
which is ecclesiastical, both are in danger. Let every citizen do his part, to take 
care of the state, and leave religion to that God who will certainly lake care of it. 
In the investigation of the various subjects which have come before us, my 
friend — we have had to introduce sometimes, the opinions of others, and from the 
ppen, and I trust, honest and candid manner in which they have been investi- 
gated, it may seem as though we allowed ourselves to entertain an opinion, averse 
to that toleration, so necessary, to the advancement of truth in the world. This is 
not so, my brother. For although we have openly avowed our sentiments in 
regard to papacy, and that with an unsparing hand, it has been done, simply 
because, in its own professions, it is hostile to all liberty, civil and religious ; and 
above all, intolerant in the extreme. 

Jlpollos. — Surely the evidence adduced, has proved this. 

Aquila. — But my friend— although the pope of Rome claims, and his repre- 
sentatives, whether legates, bishops or priests, claim for him the dominion -of the 
world, and especially the rule over God's heritage : although we have proved, and 
are ever ready to adduce other and still more positive proof, of the untoward 
intolerance of this church, which has slaughtered our brethren, and driven out 
our fathers and friends from the home of their ancestors, to seek one in the land 
pf savages; yet, God knows, from our hearts we say, and in our actions we 
would prove it, take shelter with us, under the wide spreading branches of the 
tree of liberty, and God Almighty give you his blessing. 1 

Jlpollos. — Yes, the command of Jesus is, bless them that persecute you, and 
do good to, and pray for them that despitefully use and evil entreat you. 

Aquila. — And if, my friend — it is our duty, the duty of christians, protestant 
christians, protestant christians whose fathers have been persecuted by popery, 

1 The progenitors of the author, by both father and mother's side, were driven out of 
Europe by popish persecutions, and forced, their estates being confiscated, to seek the pre- 
servation of their lives, by flight, jn the wilds of America. 



THE CHURCH OF CHRIST. 713 

even unto death, if it be the duty of protestants who, to this day, by every papist on 
earth, are denounced as heretics, and with whom they will not associate, even in 
any of the common charities of human life, and whom at this very hour, in most 
papal states, they will not suffer to worship God after the dictates of their own 
consciences; if I say, it is the duty of protestant christians, under all these high- 
handed and oppressive acts, to tolerate and pray for, and bless those that would 
oppress and afflict them ; what ought to be the tolerant feeling for those our 
brethren, who agree with us in the fundamentals of the christian religion? 

Priscilla. — Tolerate, yes — tolerate a Turk, and show him how a disciple of 
Jesus can forgive the worst of injuries, and bless the man that would willingly 
imbrue his hands in that disciple's blood. 

Apollos. — O ! the superior excellence of true piety over every base principle of 
the human heart. 

Aquila. — It becomes, my brother — protestant christians especially, to love as 
brethren. In one common mass they are the common objects of papal hatred. 
Our fundamental doctrines are the same, and as a great man has said, although 
errors may be demonstrated in any visible church, yet it does not follow that it 
immediately ceases to be a trun church of Christ ; provided the errors be such as 
are not destructive of the faith, or a hindrance to the salvation of the godly, but if 
any such church shall renounce the faith of the gospel, and the fundamentals of 
Christianity, then, and not till then, ought such a church to be forsaken. It is 
vain to seek an universal consent in all the doctrines of visible churches of all 
times and places. That cannot be done, but in the chief and weighty articles of 
religion all may agree. 1 

Apollos. — This is the spirit of generosity, love, and benevolence, that ought to 
sway our every heart. 

Aquila. — And, my friend — that peace and brotherly communion ought to be 
maintained and testified by some external symbol for the benefit of the whole 
world. And at what point may we meet with more propriety than at the table 
of our common Lord, to participate in his supper and commemorate his death. 
Surely no protestant christian will say to a brother protestant, I am holier than 
thou, stand aside. Surely none will say that God has not sons in other churches 
beside their own, and can any of us say to one of the Lord's children, you shall 
not come to your Father's table ? 

Apollos. — -I hope not, my friend. 

Aquila. — I also hope not, my brother — as once before remarked, it is a com- 
mon ground where all may meet, it is the table of the Lord, not the Presbyterian, 
Lutheran, or Baptist table, or that of the Protestant or Methodist Episcopalians. 
It is the Lord's table, and he has other sheep too which are not of this fold. One 
of his sons may be named Luther, another Calvin, one Wesley, and another 
Whitefield, and because they differ in names, and in opinions too, shall they not 
sit together at their Father's table, and in their Father's house ? 

Priscilla. — O ! yes— they shall, who dare forbid? 

Aquila. — Not to tolerate thus is to offend indirectly against God, and wound his 
cause, at least it is to violate that charity that is due a christian brother, though 
he may have infirmities. It would seem a breach of brotherly love, but if chris- 
tians often assembled together at the communion table it would do more toward 
breaking down that sectarian and intolerant and unfriendly feeling, than any thing 
perhaps that we could unitedly perform. Herein then we may all agree in hold- 
ing to and proclaiming the great fundamentals of Christ's religion. The one true 
and living God, Father, Son, and Holy Ghost. The fallen and ruined state of 
man by sin, the death and atonement of the Lord Jesus Christ, applied by faith 

1 Archbishop Usher. 



714 THEOLOGICAL COLLOQUIES. 

alone through his grace for pardon, regeneration, and eternal life. A holy and an 
upright life here, and eternal life hereafter, for his sake, my brother — and his sake 
alone. The eternity of that happiness where we may all live together, and the 
everlasting duration of that punishment which God shall inflict on sinners. Can 
we not, my brother — all agree in these points V 

Apollos. — Surely, I think all protestant christians can, and around their Father's 
board on earth, meet to taste that grace by which they shall be enabled to meet 
on high. 

Aquila. — Although I differ from you in many points, what of this, I freely ex- 
press my opinion and support it, as 1 think, by reason and argument, and so do you. 
Wherein is this a breach of charity ? We both choose to exercise the blessing on 
,us bestowed by heaven, and think for ourselves. At the holy sacramental board 
let us meet : let us unite in the great Bible cause, to send the word of God in 
all the world to every man, in missionary efforts, in the Sabbath schools, those 
blessed nurseries of learning and piety, at the house of God, above all in private 
prayer, where no eye but the eye of God can behold, let us unite most cordially, 
and seek to promote and show forth the declarative glory of our common head, 
the Lord Jesus Christ, 'who gave his life a ransom for the world.' To-morrow 
night we meet for the last time. 

Apollos. — I trust, my brother — I shall never forget the importance of these 
things, and it shall be the business of my life to cultivate those holy tempers, 
which 'commend themselves to every man's conscience in the sight of God. 
Good night. 



COLLOaUY VI. 

THE CONCLUSION. 

Aquila. — According to notice, my brother Apollos — we meet this evening for 
the last time. Night after night have we assembled in this little room, to aid 
each other in an investigation of those truths set forth in the precious word of 
the living God. In this place we shall meet no more. About to part with one, 
who has been the instrument of some profit, at least, to myself, I cannot forbear, 
my young friend, — a few remarks on your future course, and I pray God, that 
when I am in the grave, you may live to be useful, and serve your generation to 
the glory of God. 

Apollos. — My friend — this is my duty — and I confess the gratitude I feel for 
that kindness, which induced you to become my instructor in the things of 
God. Many a winter's night have you and your kind companion, as if my own 
dear parents, with a patience and forbearance that affect my heart, taught me 
'more perfectly' the truths of God. How much I owe to you I am unable to 
express. 

Priscilla. — Apollos — you owe us nothing. I know we have been repaid an 
hundred fold, and surely, long as have been those winter nights, which we have 
spent here, they have seemed to me the shortest ever spent. O ! how often have 
I felt sorry when I heard the clock strike ten, and warn us that the time to retire 
had arrived. 

1 I am aware that some christian brethren, from conscientious motives, do not commune with 
other denominations, but I believe, and I trust that the day is not distant when this reproach of 
the protestant cause will be done away. The light is increasing. I myself have administered 
the Holy Sacrament to Presbyterians, Baptists, Protestant and Methodist Episcopalians, at the 
same time. I trust at no distant day, among protestants, no such a thing as close communion 
shall exist. 



THE CHURCH OF CHRIST. 715 

Aquila — My brother — I hope you will never name your obligations to us again. 
You owe us nothing, far, very far from it. "We are your debtors, and all that 
grieves me is, that I have not been enabled so to expose the truth, as to carry con- 
viction to the mind, on every point. However, my friend — I have this to comfort 
me, I have openly and honestly expressed my views, and have frankly assigned 
the reasons for those convictions on my own mind. It is possible, my brother — 
that the detailed view which has been exhibited of christian truth, has often ope- 
rated differently on your mind. 

Apollos. — How so, my friend? 

Aquila. — You have sometimes, perhaps, been discouraged, while at others you 
have appeared to be sustained by that blessed consolation, which the truths of 
God, ever impart to the pious mind. 

Apollos. — I assure you I have not only been sustained, but in all my private 
devotions, which have been regular and fervent, I have felt conscious that I am 
engaged in the best work in which, as a 'son in the gospel,' I can spend my life. 
I have preserved, for future improvement, the notes of all our conversations, and 
by reviewing them, have already made most of them my own. And now that 
we are going to part, let me ask, my kind friend Aquila — to give me the pro- 
mised advice, and a course of literary and theological study. 

Aquila. — This, my friend — is no easy task, and the difficulty attending it arises 
in the importance of that work in which you will be engaged. Your work is one 
beset with many difficulties. Yet, my friend — let not your hands 'hang down.' 
God will support you, and as your 'day, so shall your strength be.' The young 
should be stimulated to lead a life of usefulness. Shall the world, my friend— 
be no better by our living in it? 

Jlpollos. — God! forbid. 

Aquila. — Cheer up then, and although so much is embraced in the science of 
divinity, that you may think you never can so preach it as to benefit man, God 
will divinely aid you, and grant that reward after which you only seek. I mean 
the salvation of sinners. The survey we have taken of the christian system will 
suggest a few thoughts which may profit in future life, and I give them, my 
friend — with an earnest prayer, that they may be indelibly imprinted on my own 
mind as well as on yours. The course of study at another time. 

Apollos. — O ! do tell me how to preach these truths, so as to produce a prac- 
tical effect on the hearts of my hearers. 

Aquila. — We have presented then this system to you, Apollos — as one that has 
the Lord Jesus Christ, as the great founder of our most holy religion. Do you 
then want men to enjoy this religion, to feel its powerful influence in their hearts^, 
as brought to God through your instrumentality, and carry out that blessed 
religion in their lives? If so, let me give you the true key by which to accom- 
plish this blessed end. Study Christ — preach Christ — live Christ. 'He must 
increase,' said John the baptist, 'but I must decrease.' Let Jesus Christ be 'all 
in all.' It was said of Ignatius, that he carried Christ about with him, in his 
heart. And my friend — does not every christian have, and hold him there? O f 
should not Jesus live in the hearts of his ministers ? If to represent the glorious 
Redeemer, to the love and admiration of all people, be the grand intention of 
your life; if you are exquisitely studious that the holiness, as well as the gentle- 
ness of the Lord Jesus, shall shine in the heart ; if in your sermons, you preach 
Christ ; if in your conversation you talk of him, you shall honour your work, and 
God will make it an honour to you. Yes! my friend — hell itself shall shake at 
that terrible name, Chrtst Jesus the Lord. 

Priscilla. — Ah ! how many sermons are lost, because they have no Christ Jesus 
the Lord in them. 



710 THEOLOGICAL COLLOQUIES. 

Jlquila. — We must exhibit in our lives,, that Christ lives in our hearts, and the 
graces and holiness of our divine master, must shine forth in us. Our souls must 
be animated with our work, as the very best in which a man can be engaged. 1 

Apollos. — I am convinced of this. 

Jlquila. — When one was dissuaded from the ministry, as a mean employment, 
and beneath his dignity, as a man of noble blood, he said, 'though the iniquity of 
the times has made the sacred name of preacher, contemptible, yet will I labour 
to make it honourable, by consecrating all my learning, and all my poor abilities, 
to advance the glory of that God who gave them.' 2 

Apollos. — I trust I may never feel that it is beneath me to be Christ's minister. 

Aquila. — An affecting and an overwhelming conviction of the difficulty of that 
work in which you will be engaged, will make you feel your responsibility to 
that God to whom you must give an account, and these are eminently calculated 
to check a vain, indolent, and careless mind. You are a watchman, a christian 
watchman ; read, often read over your ordination vows; look at that which you 
promise before God to do: there is nothing in any office or service, so serious, so 
solemn. 3 The ransom provided, shows the value of a soul, which can only be 
saved by the blood of Christ; and the murder of a fellow man, can bear no 
comparison with the murder of blood-bought souls. 

Apollos. — O! my friend — 'who is sufficient for these things?' 

Aquila. — Look, my brother — at your work. You are an ambassador for Christ : 
you are not called to lead a lazy, indolent life. O! no! you are to be a labourer. 
How can we forbear trembling, when we remember, that we are engaged by the 
Lord Jesus, called and moved by the Holy Ghost himself, to take upon us what? 
The ministration of Christ's word to men, as an angel of Jesus, pure, spiritual, in 
constant application to men by labour, and to God by prayer : like a star full of 
light, elevated above earth, fixed in his sphere, the church of God, for life, for 
death; incessantly moving in this, and continually bringing others under the 
influence of Christ's blessed gospel. And my friend — the temporal concerns of 
a nation, bear no proportion to the tremendous weight imposed in the charge of 
the christian ministry. 

Priscilla. — O ! no, he has charge of immortal souls. 

Aquila. — 'We are,' says an apostle, 'made a spectacle to the world, and to 
angels and to men.' Why then should we care about being called too zealous? 
Let our consciences speak, did we realize the value of a soul, we should be every 
moment crying 'deliver me from blood guiltiness, oh my God !' 

Apollos. — My dear friend — I do tremble at the vast weight of that duty that 
devolves on me, O ! pray that heaven by his grace may ever assist. 

Aquila. — What husbandman would sow his seed without the earnest expecta- 
tion of reaping a harvest? Should we not desire and look for success in our 
work ? When a man is in earnest nothing will satisfy him, but souls as his hire. 
But should we fail, let us not be discouraged, my brother — we have an immense 
work to perform — to visit the sick — relieve the poor and distressed — comfort the 
mourner — warn the sinner — encourage the believer. Duties are ours — events 
belong to God. If we fail, let us think is there nothing more that might be done ? 
Is there nothing done defectively, or in a wrong spirit? Labour on, commit 
the matter to God, wait patiently, and die praying, Lord pity and save the people. 

Priscilla. — But God will hear prayer. 

Aquila. — O ! he will, but you must remember, my brother — that Satan often 
prevails, as much by persuading ministers to set still, or merely to go on in the 
beaten round as in any other way. 4 

1 Bridges. 2 Herbert. 3 Bishop Burnet. 4 Scott. 



THE CHURCH OF CHRIST. 



rir 



Apollos. — I remember 'the night is far spent, the day is at hand.' 'I must work 
while it is day.' 

Aquila. — If then, my friend — you love your work, and feel deeply interested 
for your flock, you must devoutly pray that God may bless them. A holy minis- 
ter, often in the coldest nights of winter, would rise from his bed, and was found 
weeping on the cold ground, wrestling in prayer. When asked by his wife what 
was the cause of such deep distress, he replied, 1 have the souls of three thou- 
sand persons to answer for, while I know not how it is with them.' 1 Above all, 
my brother — retaining the love of God in your own heart, you must be constant — 
hold out to the end. Never suffer the world, or any consideration, to induce you 
to cease warning sinners to flee the wrath to come. Be not in a hurry to be 
ordained. Read and study well those solemn vows before you make them, and 
making them under a conviction of duty, faithfully keep them for conscience 
sake. Read the solemn charge of the holy Paul to Timothy and Titus, and keep 
your eye steadfastly fixed on the glorious work that lies before you. Let the 
business of your life be to go where providence may call, whether in the torrid, 
temperate, or frigid zone, and God will go with you. On earth we may not meet 
again, but in heaven, when the labours of life shall be ended, I trust we shall 
meet to part no more forever. 

Apollos. — O! my friends — I pray you accept my thanks, and pray for me. 

Priscilla. — Go, Apollos — but bear in mind the God of peace shall go with you. 
His promise is, f Lo ! I am with you always.' 

Aquila. — During- our conversations, my friend — I have but once or twice ven- 
tured to throw out in prose, a thought borrowed from some poet. I cannot for- 
bear, when about to part, giving you a few lines in rhyme, which are none the 
worse for having met the public eye before. They are lines written on St. Paul's 
plan for dignifying the office of the christian ministry. 

'IN all things approving ourselves as the ministers of god.' 

'Give me the priest these graces shall possess — 

Of an ambassador the first address — 

A father's tenderness — a shepherd's care — 

A leader's courage which the cross can bear — 

A ruler's awe — a watchman's wakeful eye — 

A pilot's skill, the helm in storms to ply — 

A fisher's patience — and a labourer's toil — 

A guide's dexterity to disembroil — 

A prophet's inspiration from above — 

A teacher's knowledge — and a Saviour's love.' — Bishop Kenn. 

Farewell, my brother — pray ! for us. God ! grant thee prosperity in all thy 
labours — and when thy race shall be ended on earth may we meet in his king- 
dom, through Jesus Christ our Lord, to whom, with God the Father, and God 
the Holy Ghost, be ascribed equal and undivided praises evermore. Amen, 

1 Fleming's account of John Welch, 



91 



COURSE OF STUDY 



I send you, my young friend, A polios — according to promise, the following, 
as the foundation of a course of study, calculated to assist a young man in 
acquiring and imparling a knowledge of the theology of the Bible. 

Languages. — Every young man ought to seek to acquire a knowledge of not 
only his native tongue, but of as many others as he can. For the plain reason, 
that if they be modern, he can through them, impart to various persons the know- 
ledge of Christianity. There is too great a neglect of modern languages. The 
French ought especially to be learned, not only for the above reason, but on 
account of the valuable works written in that beautiful language, and the German 
for the same reason, and the vast number of German emigrants to America. 
The ancient languages ought to be learned if possible. The Latin, because it 
is the language of the learned, from which is taken chiefly the technicality of the 
sciences, and on account of the derivation of a vast number of English words, 
and an augmentation of idea. An acquaintance with this language will enable 
one, at once, to understand the meaning of words derived from it. The Greek 
and Hebrew should be learned as the originals of the Sacred Writings, as well as 
for the fact of the derivation, of many words in our own language from them. 
Indeed, my friend — although commentators are an invaluable class of writers, 
who, by an application of history, geography, chronology, and the manners and 
customs of nations, render a passage of Sacred Writ plain; yet, I believe, that 
the capacity to examine critically, and according to the rules of construction, a 
text in the original, is a benefit not to be supplied by any commentary, however 
good. To obtain a knowledge of languages the following works may be studied, 
with all the assistance that can be obtained. A young man desirous of an educa- 
tion ought never to be ashamed to obtain assistance from any source, though it 
be from a school boy : and if he will go to bed between nine and ten, and rise 
between four and five, husband for study, all the time, he can, during the day, he 
will certainly advance rapidly. It is inexcusable for a young man, who, by dili- 
gence may improve himself, not to understand, and to be able to read and write 
correctly, his native tongue. To assist you in all these I will name a few books. 

English Language. — The Holy Bible should be the first book of every man 
who can read. — Johnson, Walker, or Webster's Dictionary — Murray's larger 
Grammar, Key and Exercise, bound together. — Mason on Self-knowledge, and 
Watts' on the Mind. — Blair's Abridgment of Rhetoric, Duncan's or Watts' 
Logic. — Tytler's History, and at least one hour every day spent in Hutton or 
Webber's Course of Mathematics, beginning with common arithmetic. Nothing 
is so well calculated to break the mind to study, that I know of, as arithmetical 
calculations. Many young men are not aware of the value, of the study of 



720 COURSE OF STUDY. 

mathematics. For miscellaneous reading during this time, the works of Addison, 
Johnson, and indeed, all the British Essayists. Twice in every week write a 
piece of composition, and compare it with something in a good author on the 
same subject, regularly using Crabb's English Synonymes. 

Note. — Teachers in most modern languages are frequently changing their text 
books. To acquire a knowledge of the English, French, or any other language, 
the last editions of the most approved text books should be used. The grammar, 
dictionary, and a few books to read and translate from, are all that are necessary 
with practice, which, can alone make perfect, in any of the modern languages. 

Latin Language. — Grammar. Ruddiman, Adams, or Ross. — Dictionary. 
Ainsworth, Young, or Entick. — Classical Dictionary. Lemprieres, to be regularly 
consulted. — Mair's Latin exercise. — Kennett's Roman Antiquities, and Tooke's 
Pantheon. These or similar works are necessary all through the course. After 
being able to parse pretty well in the grammar, commence and read Historia 
Sacra and Selectee Profanis, or some other small works. Then Cornelius Nepos, 
or Justin. — Four first books of Csssar. — Four first books of Ovid. All Sallust, 
Virgil, Cicero, Horace, Livy, Juvenal. Read Virgil's Georgics, as the last 
part of that book. While you are reading an author, review the one last 
read, and always read a prose author while you are reading a poet. Practice 
daily in Mair's exercise, and never suffer yourself to use a translation. Procure 
books with English notes and a Latin order. 

Greek Language. — Valpy's Greek Grammar, the Greek Reader by Jacobs, 
and the Greek Exercises. — Donnegan or Scrivellius' Lexicon, also have as a com- 
mon book of reference, Parkhurst's Greek Lexicon. This work is only used for 
the New Testament, and is a valuable commentary on some texts. Then read 
Campbell's four gospels, commencing with John. Then the Acts, Revelations, 
and last of all the Epistles, reading one or two chapters each day, while you are 
perusing regularly, Grseca Minora and Greeca Majora. But if these two last 
works cannot be procured, read Kent's Lucian, Clarke's Homer, Hutchison's 
Xenophon, and Pearce's Longinus. Then the Septuagint of the Old Testament. 
Never use in the Greek a translation unless it be in Latin, by which you may 
improve yourself in that language. In order to improve in any language you 
must parse a great deal, giving a rule for every thing. 

Hebrew Language. — Pike's Grammar and Lexicon, and you may consult 
and use as an auxiliary a concise grammar of this-language by Wesley. Hebrew 
Bible, the last American edition of Vander Hooght's Hebrew Bible, at Philadel- 
phia, without the Masoretic points, these will be of no real service to you. After 
you find a word according to the rules for ascertaining a root in Pike, or some 
other good grammar, consult Parkhurst's Hebrew Lexicon on the word. This 
work is a valuable commentary on the Old Testament. You will do well to 
write out a grammar and practice on all its parts daily. In Parkhurst or Pike 
you will find all the instruction needed in the Chaldee dialect, so as to read with 
facility Daniel and those who wrote about the time of the Babylonish captivity. 

AU your reading in the Sacred Writings should, if possible, be in a Polyglott 
Bible, the Bagsterian London edition, which may 'now be procured low in 
Philadelphia. 

Now, my friend — do not be afraid to undertake this work. Some young men 
say I have not time, and I have no teacher; others say I have neither time, 
teacher, nor books. 

You will have plenty of time if you will go to bed early and rise early. As to 
a teacher, you may find one almost every where you go. As to books, you can 
get them too, if you are not ashamed. As a poor young man, do not be dis- 
couraged, it is not too late for you to get a good education. Go to work, begin 



COURSE OF STUDY. 721 

now — do not put it off a day, and when you commence, stick at it. Approach 
your rich and well educated neighbours — ask them to help you — to lend their 
books. — Ask any man of learning, he will delight in assisting you. — Ask the 
teachers in your neighbourhood, even the school-boys to assist you, this has often 
been done, and in your turn, do you pray for them. You will not find, my 
friend — one man out of one thousand, who is so devoid of good principle as to 
refuse you, or think the less of you, on account of your efforts and diligence. 
Eight or nine hours are enough for eating and sleeping, eight enough for work at 
the business or trade in which you are engaged, and seven or eight you may have 
for study, you can do a great deal in that time. At least one-fourth of your time 
may be spent in study. It only demands resolution on your part. 

But as all this is to aid you in obtaining and imparting a knowledge of Bible 
truths, I will point out what may more particularly help you, to an understand- 
ing of the word and truth of God. Some parts of these works may be omitted, 
however, better read all than lose all. 

Modern Geography. — Goodrich or some other, with Finley's Atlas, or the 
large maps, and Keith on the Globes. 

Ancient Geography. — Mayo or Danville, with Smiley's Scripture Geogra- 
phy and an ancient Atlas. 

Natural History and Natural Philosophy. — Cavallo's Natural Philoso- 
phy, Goldsmith's Natural History, Wesley's Natural Philosophy, Ferguson's 
Astronomy, Harris' Natural History of the Bible, a valuable work j Buckland 
or Gomstock's Geology ; Horner's Anatomy, and Turner's Chemistry, with all 
Franklin's Scientific Works. 

Mental Philosophy. — Locke, Stewart, and Reid ; if only one, read Locke. 

Moral Philosophy and Natural Law. — Read the Bible as the foundation 
of all man's correct notions of order and right. Next to this read Hoffman's 
Course of Legal Study, particularly that part of it on Ethics and natural law, and 
all the works and parts of works referred to, in his remarks upon Ethics and the 
laws of nature and nations. There is hardly a page of this most excellent work 
that may not be read with profit by any man who now is in, or who is intended 
for the ministry. If you cannot procure it, read Paley's Moral Philoso- 
phy, Beattie and Wayland's Moral Science, Knox's Essays, and Say's Political 
Economy. 

Rhetoric and the Art of Speaking and Writing.— Campbell or Blair's 
larger work on Rhetoric, and Lake's Maury, with Wesley's directions appended 
for pronunciation and gesture. 

Chronology. — Hale's or Usher's Chronology ; the former has been questioned. 
There is a valuable Geneological, Chronological, and Historical Chart, lately 
published by Mr. Wood, of Leesburg, Virginia. 

History. — Anquetil, is a good abridgment of the great Universal History, 
written by a company of English gentlemen. Ramsay's History, Rollin, Mur- 
phy's Tacitus, Gibbon's Rome, Hume's England, Russell's Modern Europe, and 
all Robinson's Historical works, especially his History of America, Willard's 
History of the American Republic, and Marshall's Life of Washington. 

Ecclesiastical History. — To the Bible, add Whiston's Josephus, Prideaux 
or Shuckford's connection of Sacred and Profane History, Fleury's Manners of the 
Israelites, by Clarke ; Cruse's translation of Eusebius, which is only equalled as 
a translation, by Whiston's Josephus and Murphy's Tacitus. Mosheim and 
Milner may be profitably read together. Campbell's Ecclesiastical Lectures, a 
valuable work, and also an abridgment of Ecclesiastical history by Wesley, a 
good work as a book of reference. To these may be added Cave's Lives of the 
Fathers, Gillie's Historical Collections, Bishop Burnett's History of his own times, 
Bennett's History of the Dissenters, with Adams' View of Religions. 



722 COURSE OF STUDY. 

Theology- — Read in the original, the Holy Bible, daily if possible, on the 
knees, with the assistance of Home's Introduction to the Study of the Bible, and 
a good critical and practical commentary, as Dr. Clarke, Benson, or some'other, 
with a good Biblical and Theological Dictionary, Watson and Buck, or Wood, 
combined. If only the New Testament be used, get the Bagsterian edition from 
the Polyglott text, with an English translation, page for page ; a Concordance, 
Greek and English ; a Greek and English Lexicon ; and tables of various read- 
ings, measures, weights, &c. bound together, regularly imported and sold in 
Philadelphia — this may be conveniently carried in the pocket. Use Taylor or 
Brown's Concordance. 

If a young man purpose to enter the ministry, let him study well Doctor Clarke 
and Bangs' Letters to a Young Minister, Smith's Lectures on the Sacred Office, 
and be sure to read a Treatise on the Christian Ministry, by Bridges, B. A. pub- 
lished at New York, 1831. There are some excellent things in this, but let him 
never dare to undertake this work unless clearly convinced that God has called 
and moved him to it, by the operations of the Holy Spirit. 

There are some particular works that may be read by such a young man, as 
McEwen on the Types, Home on the Psalms, Newton or Faber on the Prophe- 
cies, Watson's exposition of the Gospels, Bailey on the Parables, and Wesley's 
Notes on the New Testament, a short but valuable work to a minister. From 
almost any commentator a biblical student will derive some advantage, therefore 
he should read the Bible with the assistance of one regularly. He should also 
read Watson's Apology, Paley and Chalmers' Evidence of the Christian Religion, 
and Paley's Horse Paulinas, in connection with part 1st in Watson's Theological 
Institutes. Then he may read part 2d in Watson's Theological Institutes, with 
those parts of Schmucker, Dwight, and Dick on the same subjects ; Kidd on the 
Trinity, Drew on the Immortality and Immateriality of the Soul, and those parts 
of Wesley, Fletcher, and Flail's works on the subjects contained in this 2nd part 
of the Institutes, particularly Fletcher's Appeal, Wesley on Original Sin, with all 
those parts of their works in which are discussed any of the subjects contained in 
the Institutes ; also Alleine and Law's works, and Baxter's Saints Rest. Next 
should be read Watson's 3d part, on the Morals, and his 4th part, the Institutions of 
Christianity, with all those parts of the above works which treat of the same sub- 
jects : to which may be added Clarke's Theology by Dunn, Clarke on the 
Eucharist, and on those portions of the subjects discussed in the third and fourth 
parts of Watson. 

Miscellaneous Reading. — Poets — Milton, Young, Thomson, Dryden, Pope, 
Akenside, Hemans, Gray, Heber, Cowper, Pollock, and Montgomery's Poems, 
with others, as there is opportunity. Prose — all those works in prose which gene- 
rally treat of the arts and sciences should be read, for which, as a common book 
of reference, you cannot, being a poor young man, do better than to procure some 
good Encyclopaedia or Dictionary of the Arts and Sciences. Nicholson's is a 
much neglected but valuable work of the kind — edition 1816. 

Sermons. — Sherlock, Tillotson, and Wesley pre-eminent — Jay, Saurin, Bur- 
der's Village Sermons, &c. Study hard, and then depend only on God — he will 
help you. 

Attend every prayer and experience meeting that you can. Listen to the expe- 
rience as well as the sermons of others. Take notes of all the plans and arrange- 
ments you make of subjects on blank cards, to refresh your memory : write out 
your views regularly on subjects, but whatever you do, never commit a sermon 
to memory. As a model for plans, you may read attentively Claude's Essay on 
the Composition of a Sermon, Benson's, Plans, The Sketches, or the Plans of 
Simeon, not to preach them, but to teach you method. 



COURSE OF STUDY. 723 

At your request I have named these works, my friend — which are only a few 
out of the many that you may and ought to read, and can read, if you will only 
be diligent. I have named some of them in preference to other and better works, 
because you can get these, with few exceptions, in almost every town and every 
private library. I mention them only because you have no regular instructor, and 
invited it. Above all, as I have often said, pray — most devoutly pray to God 
to help you. Do not forget — practice makes perfect. Therefore begin, and in 
every little company for prayer explain and enforce, as an exhortation, some pas- 
sage of Scripture. Attend to your manner. Some of the best sermons I hear are 
lost on account of the manner of the preacher. I daily lament the neglect of this 
when young. Sometimes Christianity is presented in a way so sour that most 
hearers are disgusted. Be kind and condescending in your manners to all, and 
God will raise up for you many friends. Remember — every man is your brother ; 
therefore love, honour, pray for, and, as far as possible, instruct and lead to the 
Lord Jesus all you can. Adieu ! 

Aq,uila. 



THE END, 



M 



fjri 



</ * 



Deacidified using the Bookkeeper process. 
Neutralizing agent: Magnesium Oxide 
Treatment Date: July 2005 

PreservationTechnologies 

A WORLD LEADER IN PAPER PRESERVATION 

1 1 1 Thomson Park Drive 
Cranberry Township, PA 16066 
(724)779-2111 



LIBRARY OF CONGRESS 





i 





